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Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Согласно надписанию еврейской, греческой и латинской (Вульгаты) Библий псалом принадлежит Давиду. Указать точно время и повод его написания, за отсутствием в нем каких-либо точных указаний, невозможно. Дополнение к еврейскому надписанию "при окончании праздника кущей" внесено согласно греческой Библии и указывает на время употребления евреями этого псалма в богослужении: при окончании праздника кущей. В настоящее время этот псалом евреи употребляют в праздник Пятидесятницы. Давид приглашает всех сынов Божиих воздать Господу честь в Его святилище (1-2). В явлениях грозы обнаруживается слава и сила Господа, сокрушающего кедры ливанские, потрясающего пустыню, разрешающего ланей и величественно восседающего над водами потопа (3-10). Этот Господь - Бог Израиля, которому Он дает силу и мир (11). Matthew Henry: Concise Commentary on the Whole Bible - 1706 It is the probable conjecture of some very good interpreters that David penned this psalm upon occasion, and just at the time, of a great storm of thunder, lightning, and rain, as the eighth psalm was his meditation in a moon-light night and the nineteenth in a sunny morning. It is good to take occasion from the sensible operations of God's power in the kingdom of nature to give glory to him. So composed was David, and so cheerful, even in a dreadful tempest, when others trembled, that then he penned this psalm; for, "though the earth be removed, yet will we not fear." I. He calls upon the great ones of the world to give glory to God, ver. 1, 2. II. To convince them of the goodness of that God whom they were to adore, he takes notice of his power and terror in the thunder, and lightning, and thunder-showers (ver. 3-9), his sovereign dominion over the world (ver. 10), and his special favour to his church, ver. 11. Great and high thoughts of God should fill us in singing this psalm. Adam Clarke: Commentary on the Bible - 1831 The psalmist calls upon the great and mighty to give thanks unto God, and to worship him in the beauty of holiness, on account of a tempest that had taken place, Psa 29:1, Psa 29:2. He shouts the wonders produced by a thunderstorm, which he calls the voice of God, Psa 29:3-9. Speaks of the majesty of God, Psa 29:10; and points out the good he will do to his people, Psa 29:11. In the Hebrew, this is called A Psalm for David. The Vulgate says, "A Psalm of David, when the tabernacle was completed." The Septuagint says: "A Psalm of David, at the going out or exodus of the tabernacle." The Arabic states it to be "A prophecy concerning the incarnation; and concerning the ark and the tent." Num 5:12. The Syriac, "A Psalm of David, concerning oblation." The Psalm was probably written to commemorate the abundant rain which fell in the days of David, after the heavens had been shut up for three years; Sa2 21:1-10. Albert Barnes: Notes on the Bible - 1834 29:0: This also purports to be a psalm of David, and it has every mark of being his production. It is designed to set forth the majesty and glory of God, especially as manifested in a thunderstorm, and was evidently composed in view of such an exhibition of His power and glory. It is one of the sublimest descriptions of a storm of thunder and lightning anywhere to be found. It is not possible to ascertain the particular occasion on which it was composed, nor is it necessary to do this in order to enter into the spirit and to appreciate the beauty of the psalm. Occasions occur in every country which furnish an illustration of the psalm; and its meaning can be appreciated by all. The psalm has a universal applicability. It may be regarded as having been designed to show what feelings people should have in a violent storm, when the thunder rolls over sea and land, and when the lightnings flash along the sky; the effects which should be produced amidst such scenes; the influence of religion in keeping the mind from alarm - lifting up the soul in adoration of the great God - and inspiring confidence in One who has power to control elements so fearful. Amidst all the terrors of the tempest the mind of the psalmist was calm. The effect of it was to lead him to confide in the power of God, and to fill his soul with adoring views of him. We do not need to dread the fury of the elements when we know that they are under the absolute control of a Being of infinite goodness, truth, mercy, and love. If these fearful elements raged without control; if they were independent of God; if they were restrained by no laws; if the thunder rolled and the lightning played by mere caprice, or under the dominion of chance, well might we tremble. The psalm properly consists of three parts: I. The duty of ascribing praise and glory to God; of giving to him the glory due to his name; of worshipping him in the beauty of holiness, Psa 29:1-2. II. The description of the storm, Psa 29:3-9. The thunder is seven times spoken of as "the voice of the Lord" (compare Rev 10:3, "And when he had cried, seven thunders uttered their voices"); and some special effect is referred to as resulting from the utterance of that voice. It is "upon the waters;" it is "powerful;" it is "full of majesty;" it "breaks the cedars;" it "divides the flames of fire;" it "shakes the wilderness;" it "makes the hinds to calve," and "discovereth the forests." III. The impression that should be produced by the whole scene. The Lord presides over the floods; the Lord is King foRev_er; the Lord is able to give strength to His people; the Lord will bless His people with peace, Psa 29:10-11. In "such" a God His people may put confidence; under the protection of One who can arm himself with such power, and who can control such elements, His people have nothing to fear; in contending with such a God - one who can sweep the earth with desolation - who can direct the playing lightnings where He pleases - who can cause His voice to echo over hills, and vales, and floods, over the sea and the land, producing dismay and consternation - His enemies can have nothing to hope. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 29:1, David exhorts princes to give glory to God; Psa 29:3, by reason of his power; Psa 29:11, and protection of his people. Carl Friedrich Keil and Franz Delitzsch The Psalm of the Seven Thunders The occasion of this Psalm is a thunderstorm; it is not, however, limited to the outward natural phenomena, but therein is perceived the self-attestation of the God of the redemptive history. Just as in the second part of Ps 19:1-14 the God of the revelation of salvation is called יהוה seven times in distinction from the God revealed in nature, so in this Psalm of thunders, קול ה is repeated seven times, so that it may be called the Psalm of the hepta' brontai' (Rev_ 10:3.). During the time of the second Temple, as the addition to the inscription by the lxx ἐξοδίου (ἐξόδου) σκηνῆς (= σκηνοπηγίας) seems to imply, (Note: The שׁיר of the Temple liturgy of the Shemini Azereth is not stated in the Talmud (vid., Tosefoth to B. Succa 47a, where, according to Sofrim xix. 2 and a statement of the Jerusalem Talmud, Ps 6:1-10, or 12, it guessed at). We only know, that Ps 29:1-11 belongs to the Psalm-portions fore the intervening days of the feast of tabernacles, which are comprehended in the vox memorialis בהיהום (Succa 55a, cf. Rashi on Joma 3a), viz., Ps 29:1-11 ()ה; Ps 50:16 ()ו; Ps 94:16 ()מ; Ps 94:8 ()ב; Ps 81:7 ()ה; Ps 82:5 ()י. Besides this the treatise Sofrim xviii. 3 mentions Ps 29:1-11 as the Psalm for the festival of Pentecost and the tradition of the synagogue which prevails even at the present day recognises it only as a festival Psalm of the first day of Shabuoth Pentecost; the Psalm for Shemini Azereth is the 65th. The only confirmation of the statement of the lxx is to be found in the Sohar; for there (section )צ Ps 29:1-11 is referred to the pouring forth of the water on the seventh day of the feast of the tabernacles (Hosianna rabba), since it is said, that by means of the seven קולות (corresponding to the seven compassings of the altar) seven of the Sephiroth open the flood-gates of heaven.) Tit was sung on the Shemini Azereth, the last day (ἐξόδιον, Lev 23:36) of the feast of tabernacles. Between two tetrastichs, in each of which the name יהוה occurs four times, lie three pentastichs, which, in their sevenfold קול ה, represent the peals of thunder which follow in rapid succession as the storm increases in its fury. John Gill INTRODUCTION TO PSALM 29 A Psalm of David. In the Vulgate Latin version is added, "at the finishing of the tabernacle"; suggesting that this psalm was composed at that time, and on that occasion; not at the finishing of the tabernacle by Moses, but at the finishing of the tent or tabernacle which David made for the ark in Zion, 2Kings 6:17. The title in the Arabic version is, "a prophecy concerning the incarnation, ark, and tabernacle.'' In the Septuagint version, from whence the Vulgate seems to have taken the clause, it is, at the "exodion", "exit", or "going out of the tabernacle"; that is, of the feast of tabernacles; and which was the eighth day of the feast, and was called which word the Septuagint renders the word here used, Lev 23:36; though it was on the first of the common days of this feast that this psalm was sung, as Maimonides (w) says. Some think it was composed when the psalmist was in a thunder storm, or had lately been in one, which he in a very beautiful manner describes. Kimchi thinks it refers to the times of the Messiah; and it may indeed be very well interpreted of the Gospel, and is very suitable to Gospel times. (w) Hilchot Tamidin, c. 10. s. 11.
28:028:1: Սաղմոս ՚ի Դաւիթ. օրհնութեանց նաւակատեաց տաճարին. ԻԸ։ 0 Սաղմոս Դաւթի. տաճարի նաւակատիքի օրհնութիւնը Սաղմոս Դաւիթի Սաղմոս Դաւթի: 28:1: Սաղմոս ՚ի Դաւիթ. օրհնութեանց նաւակատեաց տաճարին. ԻԸ։ 0 Սաղմոս Դաւթի. տաճարի նաւակատիքի օրհնութիւնը Սաղմոս Դաւիթի zohrab-1805▾ eastern-1994▾ western am▾	28:028:0 Псалом Давида. [При окончании праздника кущей.] 28:1 ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ἐξοδίου εξοδιον tent ἐνέγκατε φερω carry; bring τῷ ο the κυρίῳ κυριος lord; master υἱοὶ υιος son θεοῦ θεος God ἐνέγκατε φερω carry; bring τῷ ο the κυρίῳ κυριος lord; master υἱοὺς υιος son κριῶν κριος carry; bring τῷ ο the κυρίῳ κυριος lord; master δόξαν δοξα glory καὶ και and; even τιμήν τιμη honor; value 28:1 לְ lᵊ לְ to דָוִ֡ד ḏāwˈiḏ דָּוִד David אֵ֘לֶ֤יךָ ʔˈēlˈeʸḵā אֶל to יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH אֶקְרָ֗א ʔeqrˈā קרא call צוּרִי֮ ṣûrˈî צוּר rock אַֽל־ ʔˈal- אַל not תֶּחֱרַ֪שׁ teḥᵉrˈaš חרשׁ be deaf מִ֫מֶּ֥נִּי mˈimmˌennî מִן from פֶּן־ pen- פֶּן lest תֶּֽחֱשֶׁ֥ה tˈeḥᵉšˌeh חשׁה be silent מִמֶּ֑נִּי mimmˈennî מִן from וְ֝ ˈw וְ and נִמְשַׁ֗לְתִּי nimšˈaltî משׁל say proverb עִם־ ʕim- עִם with יֹ֥ורְדֵי yˌôrᵊḏê ירד descend בֹֽור׃ vˈôr בֹּור cistern 28:1. canticum David adferte Domino filios arietumA psalm for David, at the finishing of the tabernacle. Bring to the Lord, O ye children of God: bring to the Lord the offspring of rams. A Psalm of David. KJV Chapter [29] A Psalm of David: 28:0 Псалом Давида. [При окончании праздника кущей.] 28:1 ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ἐξοδίου εξοδιον tent ἐνέγκατε φερω carry; bring τῷ ο the κυρίῳ κυριος lord; master υἱοὶ υιος son θεοῦ θεος God ἐνέγκατε φερω carry; bring τῷ ο the κυρίῳ κυριος lord; master υἱοὺς υιος son κριῶν κριος carry; bring τῷ ο the κυρίῳ κυριος lord; master δόξαν δοξα glory καὶ και and; even τιμήν τιμη honor; value 28:1 לְ lᵊ לְ to דָוִ֡ד ḏāwˈiḏ דָּוִד David אֵ֘לֶ֤יךָ ʔˈēlˈeʸḵā אֶל to יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH אֶקְרָ֗א ʔeqrˈā קרא call צוּרִי֮ ṣûrˈî צוּר rock אַֽל־ ʔˈal- אַל not תֶּחֱרַ֪שׁ teḥᵉrˈaš חרשׁ be deaf מִ֫מֶּ֥נִּי mˈimmˌennî מִן from פֶּן־ pen- פֶּן lest תֶּֽחֱשֶׁ֥ה tˈeḥᵉšˌeh חשׁה be silent מִמֶּ֑נִּי mimmˈennî מִן from וְ֝ ˈw וְ and נִמְשַׁ֗לְתִּי nimšˈaltî משׁל say proverb עִם־ ʕim- עִם with יֹ֥ורְדֵי yˌôrᵊḏê ירד descend בֹֽור׃ vˈôr בֹּור cistern 28:1. canticum David adferte Domino filios arietum A psalm for David, at the finishing of the tabernacle. Bring to the Lord, O ye children of God: bring to the Lord the offspring of rams. A Psalm of David. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. "Сыны Божии" - приглашаются воздать Богу хвалу во святилище, что указывает, что они не духи бесплотные, а люди (ср. Пс LXXXI, ст. 1, 6-7:). Под "сынами Божиими" нужно разуметь всех, наделенных властью над другими людьми, т. е. царей, вельмож, князей и священников. Adam Clarke: Commentary on the Bible - 1831 29:1: O ye mighty - בני אלים beney elim, "sons of the strong ones," or "sons of rams." The Chaldee has, "Ye hosts of angels, sons of God." The Vulgate has, "Offer to the Lord, ye sons of God; offer to the Lord the sons of rams;" in this rendering agree the Septuagint, Ethiopic Arabic, and Anglo-Saxon. The old Psalter has, Bringes til Lord ye goddes sonnes; brynges til Lord sonnes of wether: which it paraphrases thus: that es, yourself, sonnes of apostles, that war leders of goddes folk; qwam ye study to folow. Glory and strength - Ascribe all excellence and might to him. The whole Psalm is employed in describing the effects produced by a thunder-storm which had lately taken place. Albert Barnes: Notes on the Bible - 1834 29:1: Give unto the Lord - Ascribe unto Yahweh; or, recognize Him as entitled to what is here ascribed to Him. The word cannot be understood, as it is commonly with us, to denote the imparting to another, or granting to another what he does not now possess - for God is always in possession of what is here ascribed to Him. O ye mighty - Margin, as in Hebrew, "ye sons of the mighty." The Hebrew word used here - אלים 'Ê liym - is the plural form of one of the names of God - אל 'Ê l. The word means properly "strong, mighty, a mighty one, a hero;" then, "strength, might, power;" and then it is applied to God as "the Mighty One," the Almighty. ("Gesenius.") In the plural form, the word means "mighty ones, heroes, gods:" Exo 15:11; Exo 18:11; Dan 11:36. The phrase "sons of the mighty" is used only here and in Psa 89:6. The allusion is undoubtedly to the angels as being in an eminent sense the sons of God, or of the mighty ones; and they are referred to here under that appellation as being themselves endowed with power or strength. Compare Psa 103:20, "Bless the Lord, ye his angels, that excel in strength;" margin: "mighty in strength." In view of the wonderful exhibitions of God's power in the storm - exhibitions far above the power of the most exalted of His creatures, the psalmist calls upon the angels, the most exalted of them, to acknowledge the existence of a power so much beyond their own. Glory and strength - Majesty and might. Acknowledge Him as the God of glory; as endowed with power. That is, learn from the manifestations of the power evinced in the storm how great is the power and the glory of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 29:1: Give: Psa 2:10-12, Psa 68:31-34, Psa 96:7-9; Isa 60:12; Jer 13:16-18; Rev 5:11-14 mighty: Heb. sons of the mighty Carl Friedrich Keil and Franz Delitzsch 29:1 The opening strophe calls upon the celestial spirits to praise Jahve; for a revelation of divine glory is in preparation, which, in its first movements, they are accounted worthy to behold, for the roots of everything that takes place in this world are in the invisible world. It is not the mighty of the earth, who are called in Ps 82:6 בּני עליון, but the angels, who are elsewhere called בּני אלהים (e.g., Job 2:1), that are here, as in Ps 89:7, called בּני אלים. Since אלים never means God, like אלהים (so that it could be rendered sons of the deity), but gods, Ex 15:11, Dan. 9:36, the expression בּני אלים must be translated as a double plural from בּן־אל, after the analogy of בּתּי כלאים, Is 42:22, from בּית כּלא (Ges. 108, 3), "sons of God," not "sons of gods." They, the God-begotten, i.e., created in the image of God, who form with God their Father as it were one family (vid., Genesis S. 1212), are here called upon to give unto God glory and might (the primary passage is Deut 32:3), i.e., to render back to Him cheerfully and joyously in a laudatory recognition, as it were by an echo, His glory and might, which are revealed and to be revealed in the created world, and to give unto Him the glory of His name, i.e., to praise His glorious name (Ps 72:19) according its deserts. הבוּ in all three instances has the accent on the ultima according to rule (cf. on the other hand, Job 6:22). הדרת קדשׁ is holy vestments, splendid festal attire, 2Chron 20:21, cf. Ps 110:3. (Note: The reading proposed in B. Berachoth 30b בּחרדּת (with holy trembling) has never been a various reading; nor has בּחצרת, after which the lxx renders it ἐν αὐλῇ ἁγίᾳ αὐτοῦ.) A revelation of the power of God is near at hand. The heavenly spirits are to prepare themselves for it with all the outward display of which they are capable. If Ps 28:2 were a summons to the church on earth, or, as in Ps 96:9, to the dwellers upon the earth, then there ought to be some expression to indicate the change in the parties addressed; it is, therefore, in Ps 28:2 as in Ps 28:1, directed to the priests of the heavenly היכל. In the Apocalypse, also, the songs of praise and trumpeting of the angels precede the judgments of God. Geneva 1599 29:1 "A Psalm of David." Give unto the LORD, O ye (a) mighty, give unto the LORD glory and strength. (a) He exhorts the proud tyrants to humble themselves under God's hand, and not to be inferior to brute beasts and dumb creatures. John Gill 29:1 Give unto the Lord, O ye mighty,.... The Targum refers this to the angels, "give praise before the Lord, ye companies of angels, sons of the Mighty;'' these are mighty ones, and excel all other creatures in strength; and are the sons of the Mighty, or of God; it is their duty and their business to glorify and to worship him and his Son Jesus Christ, as they do continually; but rather the princes and great men of the earth are here meant, who are so called, Ps 82:1; and these, as they receive much honour and glory, both from God and man; and because they are apt to seek their own glory, and ascribe too much to themselves, are called upon particularly to give glory to God; and the more, inasmuch as they may be the means of engaging their subjects, by their influence and example, to do the same, and who may be included in them; for this is not to be understood of them exclusive of others, as appears from Ps 96:7; moreover, all the saints and people of God may be intended, who are all princes and kings; and may be said to be mighty, especially those who are strong in faith; and these are they who give most glory to God; give unto the Lord glory and strength; give glory to Jehovah the Father, by celebrating the perfections of his nature; by commending the works of his hands, the works of creation; by acquiescing in his providential dispensations; by returning thanks to him for mercies received, temporal and spiritual; particularly for salvation by Christ, and, above all, for Christ himself; by exercising faith in him as a promising God; by living becoming his Gospel, and to the honour of his name: give glory to the Son of God, by ascribing all divine perfections to him, by attributing salvation to him, and by trusting in him alone for it: give glory to the Spirit of God, by asserting his deity, by referring the work of grace and conversion to him, and by depending upon him for thee performance of the good work begun: give "strength" to each person, by acknowledging that power belongs to them, which is seen in creation, redemption, and the effectual calling; or else strength may mean the same thing as praise and glory; see Ps 8:2, compared with Mt 21:16; and both may design strong praise and glory, expressed in the strongest and with the greatest vigour and vehemency of spirit. John Wesley 29:1 Ye - Ye potentates and rulers of the earth. Glory - By an humble and thankful acknowledgment of it. Robert Jamieson, A. R. Fausset and David Brown 29:1 Trust in God is encouraged by the celebration of His mighty power as illustrated in His dominion over the natural world, in some of its most terrible and wonderful exhibitions. (Ps 29:1-11) Give--or, "ascribe" (Deut 32:3). mighty--or, "sons of the mighty" (Ps 89:6). Heavenly beings, as angels.
28:128:1: Մատուցէ՛ք Տեառն որդիք Աստուծոյ, մատուցէ՛ք Տեառն զորդի՛ս խոյոց[6751]։ [6751] Ոմանք փոխանակ մերումս ունին զայս վերնագիր. ՚Ի կատարած սաղմոս Դաւթի. Յելանել եւ ՚ի մտանել, եւ ՚ի հարկանել զխորանն։ 1 Աստծո՛ւ որդիներ, մատուցեցէ՛ք Տիրոջը, մատուցեցէ՛ք Տիրոջը խոյերի ձագեր: 29 Տէրոջը տուէք, ո՛վ հզօրաց* որդիներ, Տէրո՛ջը տուէք փառք ու զօրութիւն։ Մատուցէք Տեառն, որդիք ^[153]Աստուծոյ, մատուցէք Տեառն զորդիս խոյոց``. մատուցէք Տեառն զփառս եւ զպատիւ: 28:1: Մատուցէ՛ք Տեառն որդիք Աստուծոյ, մատուցէ՛ք Տեառն զորդի՛ս խոյոց[6751]։ [6751] Ոմանք փոխանակ մերումս ունին զայս վերնագիր. ՚Ի կատարած սաղմոս Դաւթի. Յելանել եւ ՚ի մտանել, եւ ՚ի հարկանել զխորանն։ 1 Աստծո՛ւ որդիներ, մատուցեցէ՛ք Տիրոջը, մատուցեցէ՛ք Տիրոջը խոյերի ձագեր: 29 Տէրոջը տուէք, ո՛վ հզօրաց* որդիներ, Տէրո՛ջը տուէք փառք ու զօրութիւն։ zohrab-1805▾ eastern-1994▾ western am▾	28:128:1 Воздайте Господу, сыны Божии, воздайте Господу славу и честь, 28:2 ἐνέγκατε φερω carry; bring τῷ ο the κυρίῳ κυριος lord; master δόξαν δοξα glory ὀνόματι ονομα name; notable αὐτοῦ αυτος he; him προσκυνήσατε προσκυνεω worship τῷ ο the κυρίῳ κυριος lord; master ἐν εν in αὐλῇ αυλη courtyard; fold ἁγίᾳ αγιος holy αὐτοῦ αυτος he; him 28:2 שְׁמַ֤ע šᵊmˈaʕ שׁמע hear קֹ֣ול qˈôl קֹול sound תַּ֭חֲנוּנַי ˈtaḥᵃnûnay תַּחֲנוּן supplication בְּ bᵊ בְּ in שַׁוְּעִ֣י šawwᵊʕˈî שׁוע cry אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to בְּ bᵊ בְּ in נָשְׂאִ֥י nāśᵊʔˌî נשׂא lift יָ֝דַ֗י ˈyāḏˈay יָד hand אֶל־ ʔel- אֶל to דְּבִ֥יר dᵊvˌîr דְּבִיר backroom קָדְשֶֽׁךָ׃ qoḏšˈeḵā קֹדֶשׁ holiness 28:2. adferte Domino gloriam et imperium adferte Domino gloriam nomini eius adorate Dominum in decore sanctoBring to the Lord glory and honour: bring to the Lord glory to his name: adore ye the Lord in his holy court. 1. Give unto the LORD, O ye sons of the mighty, give unto the LORD glory and strength. Give unto the LORD, O ye mighty, give unto the LORD glory and strength: 28:1 Воздайте Господу, сыны Божии, воздайте Господу славу и честь, 28:2 ἐνέγκατε φερω carry; bring τῷ ο the κυρίῳ κυριος lord; master δόξαν δοξα glory ὀνόματι ονομα name; notable αὐτοῦ αυτος he; him προσκυνήσατε προσκυνεω worship τῷ ο the κυρίῳ κυριος lord; master ἐν εν in αὐλῇ αυλη courtyard; fold ἁγίᾳ αγιος holy αὐτοῦ αυτος he; him 28:2 שְׁמַ֤ע šᵊmˈaʕ שׁמע hear קֹ֣ול qˈôl קֹול sound תַּ֭חֲנוּנַי ˈtaḥᵃnûnay תַּחֲנוּן supplication בְּ bᵊ בְּ in שַׁוְּעִ֣י šawwᵊʕˈî שׁוע cry אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to בְּ bᵊ בְּ in נָשְׂאִ֥י nāśᵊʔˌî נשׂא lift יָ֝דַ֗י ˈyāḏˈay יָד hand אֶל־ ʔel- אֶל to דְּבִ֥יר dᵊvˌîr דְּבִיר backroom קָדְשֶֽׁךָ׃ qoḏšˈeḵā קֹדֶשׁ holiness 28:2. adferte Domino gloriam et imperium adferte Domino gloriam nomini eius adorate Dominum in decore sancto Bring to the Lord glory and honour: bring to the Lord glory to his name: adore ye the Lord in his holy court. 1. Give unto the LORD, O ye sons of the mighty, give unto the LORD glory and strength. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 The Glory of the Lord. 1 Give unto the LORD, O ye mighty, give unto the LORD glory and strength. 2 Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness. 3 The voice of the LORD is upon the waters: the God of glory thundereth: the LORD is upon many waters. 4 The voice of the LORD is powerful; the voice of the LORD is full of majesty. 5 The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon. 6 He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn. 7 The voice of the LORD divideth the flames of fire. 8 The voice of the LORD shaketh the wilderness; the LORD shaketh the wilderness of Kadesh. 9 The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory. 10 The LORD sitteth upon the flood; yea, the LORD sitteth King for ever. 11 The LORD will give strength unto his people; the LORD will bless his people with peace. In this psalm we have, I. A demand of the homage of the great men of the earth to be paid to the great God. Every clap of thunder David interpreted as a call to himself and other princes to give glory to the great God. Observe, 1. Who they are that are called to this duty: "O you mighty (v. 1), you sons of the mighty, who have power, and on whom that power is devolved by succession and inheritance, who have royal blood running in your veins!" It is much for the honour of the great God that the men of this world should pay their homage to him; and they are bound to do it, not only because, high as they are, he is infinitely above them, and therefore they must bow to him, but because they have their power from him, and are to use it for him, and this tribute of acknowledgment they owe to him for it. 2. How often this call is repeated; Give unto the Lord, and again, and a third time, Give unto the Lord. This intimates that the mighty men are backward to this duty and are with difficulty persuaded to it, but that it is of great consequence to the interests of God's kingdom among men that princes should heartily espouse them. Jerusalem flourishes when the kings of the earth bring their glory and honour into it, Rev. xxi. 24. 3. What they are called to do--to give unto the Lord, not as if he needed any thing, or could be benefited by any gifts of ours, nor as if we had any thing to give him that is not his own already (Who hath first given to him?), but the recognition of his glory, and of his dominion over us, he is pleased to interpret as a gift to him: "Give unto the Lord your own selves, in the first place, and then your services. Give unto the Lord glory and strength; acknowledge his glory and strength, and give praise to him as a God of infinite majesty and irresistible power; and whatever glory or strength he has by his providence entrusted you with offer it to him, to be used for his honour, in his service. Give him your crowns; let them be laid at his feet; give him your sceptres, your swords, your keys, put all into his hand, that you, in the use of them, may be to him for a name and a praise." Princes value themselves by their glory and strength; these they must ascribe to God, owning him to be infinitely more glorious and powerful than they. This demand of homage from the mighty must be looked upon as directed either to the grandees of David's own kingdom, the peers of the realm, the princes of the tribes (and it is to excite them to a more diligent and constant attendance at God's altars, in which he had observed them very remiss), or to the neighbouring kings whom he by his sword had made tributaries to Israel and now would persuade to become tributaries to the God of Israel. Crowned heads must bow before the King of kings. What is here said to the mighty is said to all: Worship God; it is the sum and substance of the everlasting gospel, Rev. xiv. 6, 7. Now we have here, (1.) The nature of religious worship; it is giving to the Lord the glory due to his name, v. 2. God's name is that whereby he has made himself known. There is a glory due to his name. It is impossible that we should give him all the glory due to his name; when we have said and done out best for the honour of God's name, still we come infinitely short of the merit of the subject; but when we answer that revelation which he has made of himself, with suitable affections and adorations, then we give him some of that glory which is due to his name. If we would, in hearing and praying, and other acts of devotion, receive grace from God, we must make it our business to give glory to God. (2.) The rule of the performance of religious exercises; Worship the Lord in the beauty of holiness, which denotes, [1.] The object of our worship; the glorious majesty of God is called the beauty of holiness, 2 Chron. xx. 21. In the worship of God we must have an eye to his beauty, and adore him, not only as infinitely awful and therefore to be feared above all, but as infinitely amiable and therefore to be loved and delighted in above all; especially we must have an eye to the beauty of his holiness; this the angels fasten upon in their praises, Rev. iv. 8. Or, [2.] The place of worship. The sanctuary then was the beauty of holiness, Ps. xlviii. 1, 2; Jer. xvii. 12. The beauty of the sanctuary was the exact agreement of the worship there performed with the divine appointment--the pattern in the mount. Now, under the gospel, solemn assemblies of Christians (which purity is the beauty of) are the places where God is to be worshipped. Or, [3.] The manner of worship. We must be holy in all our religious performances, devoted to God, and to his will and glory. There is a beauty in holiness, and it is that which puts an acceptable beauty upon all the acts of worship. II. Good reason given for this demand. We shall see ourselves bound to give glory to God if we consider, 1. His sufficiency in himself, intimated in his name Jehovah--I am that I am, which is repeated here no fewer than eighteen times in this short psalm, twice in every verse but three, and once in two of those three; I do not recollect that there is the like in all the book of psalms. Let the mighty ones of the earth know him by this name and give him the glory due to it. 2. His sovereignty over all things. Let those that rule over men know there is a God that rules over them, that rules over all. The psalmist here sets forth God's dominion, (1.) In the kingdom of nature. In the wonderful effects of natural causes, and the operations of the powers of nature, we ought to take notice of God's glory and strength, which we are called upon to ascribe to him; in the thunder, and lightning, and rain, we may see, [1.] His glory. It is the God of glory that thunders (thunders is the noise of his voice, Job xxxvii. 2), and it declares him a God of glory, so awful is the sound of the thunder, and so bright the flash of its companion, the lightning; to the hearing and to the sight nothing is more affecting than these, as if by those two learning senses God would have such proofs of his glory to the minds of men as should leave the most stupid inexcusable. Some observe that there were then some particular reasons why thunder should be called the voice of the Lord, not only because it comes from above, is not under the direction or foresight of any man, speaks aloud, and reaches far, but because God often spoke in thunder, particularly at Mount Sinai, and by thunder discomfited the enemies of Israel. To speak it the voice of the God of glory, it is here said to be upon the water, upon many waters (v. 3); it reaches over the vast ocean, the waters under the firmament; it rattles among the thick clouds, the waters above the firmament. Every one that hears the thunder (his ear being made to tingle with it) will own that the voice of the Lord is full of majesty (Ps. xxix. 4), enough to make the highest humble (for none can thunder with a voice like him) and the proudest tremble--for, if his voice be so terrible, what is his arm? Every time we hear it thunder, let our hearts be thereby filled with great, and high, and honourable thoughts of God, in the holy adorings and admirings of whom the power of godliness does so much consist. O Lord our God! thou art very great. [2.] His power (v. 4): The voice of the Lord is powerful, as appears by the effects of it; for it works wonders. Those that write natural histories relate the prodigious effects of thunder and lightning, even out of the ordinary course of natural causes, which must be resolved into the omnipotence of the God of nature. First, Trees have been rent and split by thunderbolts, v. 5, 6. The voice of the Lord, in the thunder, often broke the cedars, even those of Lebanon, the strongest, the stateliest. Some understand it of the violent winds which shook the cedars, and sometimes tore off their aspiring tops. Earthquakes also shook the ground itself on which the trees grew, and made Lebanon and Sirion to dance; the wilderness of Kadesh also was in like manner shaken (v. 8), the trees by winds, the ground by earthquakes, and both by thunders, of which I incline rather to understand it. The learned Dr. Hammond understands it of the consternations and conquest of neighbouring kingdoms that warred with Israel and opposed David, as the Syrians, whose country lay near the forest of Lebanon, the Amorites that bordered on Mount Hermon, and the Moabites and Ammonites that lay about the wilderness of Kadesh. Secondly. Fires have been kindled by lightnings and houses and churches thereby consumed; hence we read of hot thunderbolts (Ps. lxxviii. 48); accordingly the voice of the Lord, in the thunder, is here said to divide the flames of fire (v. 7), that is, to scatter them upon the earth, as God sees fit to direct them and do execution by them. Thirdly, The terror of thunder makes the hinds to calve sooner, and some think more easily, than otherwise they would. The hind is a timourous creature, and much affected with the noise of thunder; and no marvel, when sometimes proud and stout men have been made to tremble at it. The emperor Caligula would hide himself under his bed when it thundered. Horace, the poet, owns that he was reclaimed from atheism by the terror of thunder and lightning, which he describes somewhat like this of David, lib. 1, ode 34. The thunder is said here to discover the forest, that is, it so terrifies the wild beasts of the forest that they quit the dens and thickets in which they hid themselves are so are discovered. Or it throws down the trees, and so discovers the ground that was shaded by them. Whenever it thunders let us think of this psalm; and, whenever we sing this psalm, let us think of the dreadful thunder-claps we have sometimes heard, and thus bring God's words and his works together, that by both we may be directed and quickened to give unto him the glory due unto his name; and let us bless him that there is another voice of his besides this dreadful one, by which God now speaks to us, even the still small voice of his gospel, the terror of which shall not make us afraid. (2.) In the kingdom of providence, v. 10. God is to be praised as the governor of the world of mankind. He sits upon the flood; he sits King for ever. He not only sits at rest in the enjoyment of himself, but he sits as King in the throne which he has prepared in the heavens (Ps. ciii. 19), where he takes cognizance of, and gives orders about, all the affairs of the children of men, and does all according to his will, according to the counsel of his will. Observe, [1.] The power of his kingdom: He sits upon the flood. As he has founded the earth, so he has founded his own throne, upon the floods, Ps. xxiv. 2. The ebbings and flowings of this lower world, and the agitations and revolutions of the affairs in it, give not the least shake to the repose nor to the counsels of the Eternal Mind. The opposition of his enemies is compared to the flood (Ps. xciii. 3, 4); but the Lord sits upon it; he crushes it, conquers it, and completes his own purposes in despite of all the devices that are in men's hearts. The word here translated the flood is never used but concerning Noah's flood; and therefore some think it is that which is here spoken of. God did sit upon that flood as a Judge executing the sentence of his justice upon the world of the ungodly that was swept away by it. And he still sits upon the flood, restraining the waters of Noah, that they turn not again to cover the earth, according to his promise never to destroy the earth any more by a flood, Gen. ix. 11; Isa. liv. 9. [2.] The perpetuity of his kingdom; He sits King for ever; no period can, or shall, be put to his government. The administration of his kingdom is consonant to his counsels from eternity and pursuant to his designs for eternity. (3.) In the kingdom of grace. Here his glory shines most brightly, [1.] In the adorations he receives from the subjects of that kingdom (v. 9). In his temple, where people attend his discoveries of himself and his mind and attend him with their praises, every one speaks of his glory. In the world every man sees it, or at least may behold it afar off (Job xxxvi. 25); but it is only in the temple, in the church, that it is spoken of to his honour. All his works do praise him (that is, they minister matter for praise), but his saints only do bless him, and speak of his glory of his works, Ps. cxlv. 10. [2.] In the favours he bestows upon the subjects of that kingdom, v. 11. First, He will qualify them for his service: He will give strength to his people, to fortify them against every evil work and to furnish them for every good work; out of weakness they shall be made strong; nay, he will perfect strength in weakness. Secondly, He will encourage them in his service: He will bless his people with peace. Peace is a blessing of inestimable value, which God designs for all his people. The work of righteousness is peace (great peace have those that love thy law); but much more the crown of righteousness: the end of righteousness is peace; it is endless peace. When the thunder of God's wrath shall make sinners tremble the saints shall lift up their heads with joy. Adam Clarke: Commentary on the Bible - 1831 29:2: The glory due unto his name - Rather, the glory of his name. His name is Mercy; his nature is love. Ascribe mercy, love, power, and wisdom to him. All these are implied in the name Jehovah. In the beauty of holiness - בהדרת קדש behadrath kodesh, "the beautiful garments of holiness." Let the priests and Levites put on their best and cleanest apparel; and let the whole service be conducted in such a way as to be no dishonor to the Divine Majesty. The Vulgate and others read, In the palace of his holiness. Let all go to the temple, and return thanks to God for their preservation during this dreadful storm. See on Psa 29:9 (note). Albert Barnes: Notes on the Bible - 1834 29:2: Give unto the Lord the glory due unto his name - Margin: "the honor of his name." The honor of His name is that which is due to it, or which properly belongs to it. The "name" is put here, as it often is, for God Himself; and the meaning is, "Ascribe to God the honor that is properly his due." This is a claim addressed to the angels; it is a claim certainly not less binding on people. It is practically a call upon all creatures in the universe to ascribe due honor to God. Worship the Lord - This exhortation is made particularly in view of the manifestations of His power in the storm. The idea is, that one who is capable of putting forth such power as is displayed in a tempest, has a claim to adoration and praise. In the beauty of holiness - Margin, "in his glorious sanctuary." The Hebrew phrase would properly mean "holy beauty." Some have supposed that it means "in holy adorning," or in such consecrated vestments as were worn by priests in the sacred services of the sanctuary, or when they came into the presence of Yahweh. So DeWette understands it. But the more probable interpretation is that which refers it to the state of the heart - the "internal" ornament - with which we should approach God - to a holy and pure state of mind - that beauty or appropriateness of the soul which consists in holiness or purity. Of this the external clothing of the priesthood was itself but an emblem, and this is that which God desires in those who approach Him in an act of worship. It may be added that there is no "beauty" like this; that there is no external comeliness, no charm of person or complexion, no adorning of costly robes, that can be compared with this. It is this which God seeks, and with this He will be pleased, whether under a less or more attractive external form; whether under rich and costly raiment, or under the plain and decent clothing of poverty. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 29:2: Give: Ch1 16:28, Ch1 16:29 glory: etc. Heb. honour of his name, Psa 96:6, Psa 96:8, Psa 97:9, Psa 113:3-6, Psa 145:3-7 worship: Psa 27:4, Psa 96:9; Ch2 20:21 the beauty of holiness: or, his glorious sanctuary, Psa 90:17 John Gill 29:2 Give unto the Lord the glory due to his name,.... Or "the glory of his name" (x): which is suitable to his nature, agreeable to his perfections, and which belongs unto him on account of his works; worship the Lord in the beauty of holiness; the Lord is only to be worshipped, and not any creature, angels or men; not Jehovah the Father only, who is to be worshipped in spirit and in truth; but the Son of God, and the Holy Ghost also, being of the same nature, and possessed of the same perfections; and that with both internal and external worship; and in true holiness, in which there is a real beauty: holiness is the beauty of God himself, he is glorious in it; it is the beauty of angels, it makes them so glorious as they are; and it is the beauty of saints, it is what makes them like unto Christ, and by which they are partakers of the divine nature; and in the exercise of holy graces, and in the discharge of holy duties, should they worship the Lord; unless this is to be understood of the place of worship, the sanctuary, or holy place in the tabernacle; or rather the church of God, which holiness becomes; but the former sense seems best. (x) "gloriam nominis ejus", Pagninus, Montanus, Junius & Tremellius, Piscator, Cocceius, Michaelis. John Wesley 29:2 Give, &c. - The honour which he deserves: own him as the Almighty, and the only true God. Holiness - Or, in his holy and beautiful house. Robert Jamieson, A. R. Fausset and David Brown 29:2 name--as (Ps 5:11; Ps 8:1). beauty of holiness--the loveliness of a spiritual worship, of which the perceptible beauty of the sanctuary worship was but a type.
28:228:2: Մատուցէ՛ք Տեառն զփառս եւ զպատիւ, մատուցէ՛ք Տեառն զփա՛ռս անուան նորա. եւ երկի՛ր պագէք Տեառն ՚ի սրահ սրբութեան նորա։ 2 Մատուցեցէ՛ք Տիրոջը փառք ու պատիւ, տուէ՛ք Տիրոջը փառքն իր անուան եւ երկրպագեցէ՛ք Տիրոջն իր սուրբ սրահում: 2 Տէրո՛ջը տուէք իր անուան փառքը, Տէրոջը երկրպագութիւն ըրէ՛ք սրբութեան զարդարանքով։ Մատուցէք Տեառն զփառս անուան նորա. եւ երկիր պագէք Տեառն ^[154]ի սրահ սրբութեան նորա: 28:2: Մատուցէ՛ք Տեառն զփառս եւ զպատիւ, մատուցէ՛ք Տեառն զփա՛ռս անուան նորա. եւ երկի՛ր պագէք Տեառն ՚ի սրահ սրբութեան նորա։ 2 Մատուցեցէ՛ք Տիրոջը փառք ու պատիւ, տուէ՛ք Տիրոջը փառքն իր անուան եւ երկրպագեցէ՛ք Տիրոջն իր սուրբ սրահում: 2 Տէրո՛ջը տուէք իր անուան փառքը, Տէրոջը երկրպագութիւն ըրէ՛ք սրբութեան զարդարանքով։ zohrab-1805▾ eastern-1994▾ western am▾	28:228:2 воздайте Господу славу имени Его; поклонитесь Господу в благолепном святилище {Его}. 28:3 φωνὴ φωνη voice; sound κυρίου κυριος lord; master ἐπὶ επι in; on τῶν ο the ὑδάτων υδωρ water ὁ ο the θεὸς θεος God τῆς ο the δόξης δοξα glory ἐβρόντησεν βρονταω lord; master ἐπὶ επι in; on ὑδάτων υδωρ water πολλῶν πολυς much; many 28:3 אַל־ ʔal- אַל not תִּמְשְׁכֵ֣נִי timšᵊḵˈēnî משׁך draw עִם־ ʕim- עִם with רְשָׁעִים֮ rᵊšāʕîm רָשָׁע guilty וְ wᵊ וְ and עִם־ ʕim- עִם with פֹּ֪עֲלֵ֫י pˈōʕᵃlˈê פעל make אָ֥וֶן ʔˌāwen אָוֶן wickedness דֹּבְרֵ֣י dōvᵊrˈê דבר speak שָׁ֭לֹום ˈšālôm שָׁלֹום peace עִם־ ʕim- עִם with רֵֽעֵיהֶ֑ם rˈēʕêhˈem רֵעַ fellow וְ֝ ˈw וְ and רָעָ֗ה rāʕˈā רָעָה evil בִּ bi בְּ in לְבָבָֽם׃ lᵊvāvˈām לֵבָב heart 28:3. vox Domini super aquas Deus gloriae intonuit Dominus super aquas multasThe voice of the Lord is upon the waters; the God of majesty hath thundered, The Lord is upon many waters. 2. Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness. Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness: 28:2 воздайте Господу славу имени Его; поклонитесь Господу в благолепном святилище {Его}. 28:3 φωνὴ φωνη voice; sound κυρίου κυριος lord; master ἐπὶ επι in; on τῶν ο the ὑδάτων υδωρ water ὁ ο the θεὸς θεος God τῆς ο the δόξης δοξα glory ἐβρόντησεν βρονταω lord; master ἐπὶ επι in; on ὑδάτων υδωρ water πολλῶν πολυς much; many 28:3 אַל־ ʔal- אַל not תִּמְשְׁכֵ֣נִי timšᵊḵˈēnî משׁך draw עִם־ ʕim- עִם with רְשָׁעִים֮ rᵊšāʕîm רָשָׁע guilty וְ wᵊ וְ and עִם־ ʕim- עִם with פֹּ֪עֲלֵ֫י pˈōʕᵃlˈê פעל make אָ֥וֶן ʔˌāwen אָוֶן wickedness דֹּבְרֵ֣י dōvᵊrˈê דבר speak שָׁ֭לֹום ˈšālôm שָׁלֹום peace עִם־ ʕim- עִם with רֵֽעֵיהֶ֑ם rˈēʕêhˈem רֵעַ fellow וְ֝ ˈw וְ and רָעָ֗ה rāʕˈā רָעָה evil בִּ bi בְּ in לְבָבָֽם׃ lᵊvāvˈām לֵבָב heart 28:3. vox Domini super aquas Deus gloriae intonuit Dominus super aquas multas The voice of the Lord is upon the waters; the God of majesty hath thundered, The Lord is upon many waters. 2. Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. В необыкновенных потоках от дождей и в страшных грозах Востока слышится величественный голос Иеговы; эти явления происходят по Его воле. Adam Clarke: Commentary on the Bible - 1831 29:3: The voice of the Lord - Thunder, so called, Exo 9:23, Exo 9:28, Exo 9:29; Job 37:4; Psa 18:13; Isa 30:30. On this subject see the note on Job 37:4, where there is a particular description of the nature and generation of thunder; and of the lightning, clap, rain, and other phenomena which accompany it. Upon many waters - The clouds, which Moses calls the waters which are above the firmament. Albert Barnes: Notes on the Bible - 1834 29:3: The voice of the Lord - The voice of Yahweh. There can be no doubt that the expression here, which is seven times repeated in the psalm, "the voice of Jehovah," refers to thunder; and no one can fail to see the appropriateness of the expression. In heavy thunder it seems as if God spake. It comes from above. It fills us with awe. We know, indeed, that thunder as well as the other phenomena in the world, is produced by what are called "natural causes;" that there is no miracle in thunder; and that really God does not "speak" anymore in the thunder than he does in the sighing of the breeze or in the gurgling of the rivulet; but: (a) He seems more impressively to speak to people in the thunder; and (b) He may not improperly be regarded as speaking alike in the thunder, in the sighing of the breeze, and in the gurgling stream. In each and all of these ways God is addressing men; in each and all there are lessons of great value conveyed, as if by His own voice, respecting His own existence and character. Those which are addressed to us particularly in thunder, pertain to His power, His majesty, His greatness; to our own weakness, feebleness, dependence; to the ease with which He could take us away, and to the importance of being prepared to stand before such a God. "Is upon the waters." The word "is" is supplied here by our translators in italics. The whole passage might be read as an exclamation: "The voice of Jehovah upon the waters!" It is the utterance of one who is overpowered by a sudden clap of thunder. The mind is awed. God seems to speak; His voice is heard rolling over the waters. The psalm was most likely composed in view of the sea or a lake - not improbably in view of the Mediterranean, when a storm was passing over it. A thunderstorm is sublime anywhere, in mountain scenery or upon the plains, upon the land or upon the ocean; but there are circumstances which give it special grandeur at sea, when the thunder seems to "roll" along with nothing to check or break it, and when the sublimity is increased by the solitude which reigns everywhere on the ocean. The God of glory - The glorious God. See the notes at Psa 24:7-10. The Lord is upon many waters - Yahweh Himself seems to be on the ocean. His voice is heard there, and He Himself appears to be there. The margin here is, "great waters." This would seem to imply that the psalm was composed in view of waters more extended than a lake or a river, and sustains the idea above expressed, that it was in view of the great waters which must have been so familiar to the mind of the sacred writer - the waters of the Mediterranean. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 29:3: The voice: Psa 18:13-15, Psa 77:16-19; Mat 8:26, Mat 8:27; Rev 17:14, Rev 17:15 God: Psa 24:7-10; Act 7:2 thundereth: Exo 9:28, Exo 9:33, Exo 19:16; Sa1 7:10; Job 37:2-5; Joh 12:29; Rev 4:5, Rev 8:5; Rev 11:19, Rev 16:18, Rev 19:6 many waters: or, great waters, Psa 93:3, Psa 93:4, Psa 104:3 Carl Friedrich Keil and Franz Delitzsch 29:3 Now follows the description of the revelation of God's power, which is the ground of the summons, and is to be the subject-matter of their praise. The All-glorious One makes Himself heard in the language (Rev_ 10:3.) of the thunder, and reveals Himself in the storm. There are fifteen lines, which naturally arrange themselves into three five-line strophes. The chief matter with the poet, however, is the sevenfold קול ה. Although קול is sometimes used almost as an ejaculatory "Hark!" (Gen 4:10; Is 52:8), this must not, with Ewald (286, f), be applied to the קול ה of the Psalm before us, the theme of which is the voice of God, who announced Himself from heaven - a voice which moves the world. The dull sounding קול serves not merely to denote the thunder of the storm, but even the thunder of the earthquake, the roar of the tempest, and in general, every low, dull, rumbling sound, by which God makes Himself audible to the world, and more especially from the wrathful side of His doxa. The waters in Ps 29:3 are not the lower waters. Then the question arises what are they? Were the waters of the Mediterranean intended, they would be more definitely denoted in such a vivid description. It is, however, far more appropriate to the commencement of this description to understand them to mean the mass of water gathered together in the thick, black storm-clouds (vid., Ps 18:12; Jer 10:13). The rumbling (Note: The simple rendering of קול by "voice" has been retained in the text of the Psalm, as in the Authorised Version. The word, however, which Dr. Delitzsch uses is Gedrhn, the best English equivalent of which is a "rumbling." - Tr.) of Jahve is, as the poet himself explains in Ps 29:3, the thunder produced on high by the אל הכּבוד (cf. מלך הכבוד, Ps 24:7.), which rolls over the sea of waters floating above the earth in the sky. Ps 29:4 and Ps 29:4, just like Ps 29:3 and Ps 29:3, are independent substantival clauses. The rumbling of Jahve is, issues forth, or passes by; ב with the abstract article as in Ps 77:14; Prov 24:5 (cf. Prov 8:8; Lk 4:32, ἐν ἰσχύΐ Rev_ 18:2), is the ב of the distinctive attribute. In Ps 29:3 the first peals of thunder are heard; in Ps 29:4 the storm is coming nearer, and the peals become stronger, and now it bursts forth with its full violence: Ps 29:5 describes this in a general form, and Ps 29:5 expresses by the fut. consec., as it were inferentially, that which is at present taking place: amidst the rolling of the thunder the descending lightning flashes rive the cedars of Lebanon (as is well-known, the lightning takes the outermost points). The suffix in Ps 29:6 does not refer proleptically to the mountains mentioned afterwards, but naturally to the cedars (Hengst., Hupf., Hitz.), which bend down before the storm and quickly rise up again. The skipping of Lebanon and Sirion, however, is not to be referred to the fact, that their wooded summits bend down and rise again, but, according to Ps 114:4, to their being shaken by the crash of the thunder-a feature in the picture which certainly does not rest upon what is actually true in nature, but figuratively describes the apparent quaking of the earth during a heavy thunderstorm. שריון, according to Deut 3:9, is the Sidonian name of Hermon, and therefore side by side with Lebanon it represents Anti-Lebanon. The word, according to the Masora, has ש sinistrum, and consequently is isriyown, wherefore Hitzig correctly derives it from Arab. srâ, fut. i., to gleam, sparkle, cf. the passage from an Arab poet at Ps 133:3. The lightning makes these mountains bound (Luther, lecken, i.e., according to his explanation: to spring, skip) like young antelopes. ראם, (Note: On Arab. r'm vid., Seetzen's Reisen iii. 339 and also iv. 496.) like βούβαλος, βούβαλις, is a generic name of the antelope, and of the buffalo that roams in herds through the forests beyond the Jordan even at the present day; for there are antelopes that resemble the buffalo and also (except in the formation of the head and the cloven hoofs) those that resemble the horse, the lxx renders: ὡς υἱὸς μονοκερώτων. Does this mean the unicorn Germ. one-horn depicted on Persian and African monuments? Is this unicorn distinct from the one horned antelope? Neither an unicorn nor an one horned antelope have been seen to the present day by any traveller. Both animals, and consequently also their relation to one another, are up to the present time still undefinable from a scientific point of view. (Note: By ראם Ludolf in opposition to Bochart understands the rhinoceros; but this animal, belonging to the swine tribe, is certainly not meant, or even merely associated with it. Moreover, the rhinoceros Germ. nose-horn is called in Egypt charnin (from Arab. chrn = qrn), but the unicorn, charnit. "In the year 1862 the French archaeologist, M. Waddington, was with me in Damascus when an antiquary brought me an ancient vessel on which a number of animals were engraved, their names being written on their bellies. Among the well known animals there was also an unicorn, exactly like a zebra or a horse, but with a long horn standing out upon its forehead; on its body was the word Arab. chrnı̂t. M. Waddington wished to have the vessel and I gave it up to him; and he took it with him to Paris. We talked a good deal about this unicorn, and felt obliged to come to the conclusion that the form of the fabulous animal might have become known to the Arabs at the time of the crusades, when the English coat of arms came to Syria." - Wetzstein.) Each peal of thunder is immediately followed by a flash of lightning; Jahve's thunder cleaveth flames of fire, i.e., forms (as it were λατομεῖ) the fire-matter of the storm-clouds into cloven flames of fire, into lightnings that pass swiftly along; in connection with which it must be remembered that קול ה denotes not merely the thunder as a phenomenon, but at the same time it denotes the omnipotence of God expressing itself therein. The brevity and threefold division of Ps 29:7 depicts the incessant, zigzag, quivering movement of the lightning (tela trisulca, ignes trisulci, in Ovid). From the northern mountains the storm sweeps on towards the south of Palestine into the Arabian desert, viz., as we are told in Ps 29:8 (cf. Ps 29:5, according to the schema of "parallelism by reservation"), the wilderness region of Kadesh (Kadesh Barnea), which, however we may define its position, must certainly have lain near the steep western slope of the mountains of Edom toward the Arabah. Jahve's thunder, viz., the thunderstorm, puts this desert in a state of whirl, inasmuch as it drives the sand (חול) before it in whirlwinds; and among the mountains it, viz., the strong lightning and thundering, makes the hinds to writhe, inasmuch as from fright they bring forth prematurely. both the Hiph. יהיל and the Pil. יחולל are used with a causative meaning (root חו, חי, to move in a circle, to encircle). The poet continues with ויּחשׂף, since he makes one effect of the storm to develope from another, merging as it were out of its chrysalis state. יערות is a poetical plural form; and חשׂף describes the effect of the storm which "shells" the woods, inasmuch as it beats down the branches of the trees, both the tops and the foliage. While Jahve thus reveals Himself from heaven upon the earth in all His irresistible power, בּהיכלו, in His heavenly palace (Ps 11:4; Ps 18:7), כּלּו (note how בהיכלו resolves this כלו out of itself), i.e., each of the beings therein, says: כבוד. That which the poet, in Ps 29:1, has called upon them to do, now takes place. Jahve receives back His glory, which is immanent in the universe, in the thousand-voiced echo of adoration. Geneva 1599 29:3 The (b) voice of the LORD [is] upon the waters: the God of glory thundereth: the LORD [is] upon many waters. (b) The thunder claps that are heard out of the clouds should make the wicked tremble for fear of God's anger. John Gill 29:3 The voice of the Lord is upon the waters,.... What follows concerning thunder, the voice of the Lord, gives so many reasons why he should have glory given him and be worshipped; the Heathens (y) paid their devotion to thunder and lightning: but this should be done to the author of them; which may be literally understood of thunder, and is the voice of the Lord; see Ps 18:13; and which is commonly attended with large showers of rain, Jer 10:13; and is very terrible upon the waters, and has its effect there, Ps 104:7; and this is the rather mentioned, because that there is a God above, who is higher than the mighty, who are called upon to give glory to him, and because that thunder has been terrible to kings and great men of the earth; or this may be figuratively interpreted of the voice of Christ in the Gospel, which reaches to many nations and people, compared to waters, Rev_ 17:15. The disciples had a commission to preach it to all nations, and the sound of their words went into all the world, Rom 10:18; the God of glory thundereth; this shows that thunder may be meant by the voice of the Lord, who is glorious in himself, and in all his works; and may be applied to the Gospel of Christ, who is the Lord of glory, and whose ministers, at least some of them, are sons of thunder; see 1Cor 2:8; the Lord is upon many waters; that is, his voice is, as before, which is thunder; and that this belongs to God, the Heathens were so sensible of, that they called their chief deity Jupiter Tonans (z). (y) Pausan. Arcad. sive l. 8. p. 503. (z) Horat. Epod. l. 5. Ode 2. v. 29. Martial. l. 2. Ep. 95. John Wesley 29:3 The waters - Above in the clouds, which are called waters, Gen 1:7; Ps 18:11. The Divine power displays itself in those high places, which are far above the reach of all earthly potentates. Many - Upon the clouds, in which there are vast treasures of water, and upon which God is said to sit or ride, Ps 18:10-11, Ps 104:3. Robert Jamieson, A. R. Fausset and David Brown 29:3 The voice of the Lord--audible exhibition of His power in the tempest, of which thunder is a specimen, but not the uniform or sole example. the waters--the clouds or vapors (Ps 18:11; Jer 10:13).
28:328:3: Ձայն Տեառն ՚ի վերայ ջուրց, եւ Աստուած փառօք որոտաց, եւ Տէր ինքն ՚ի վերայ ջուրց բազմաց[6752]։ [6752] Ոմանք.Եւ Աստուած փառաց որոտաց։ 3 Տիրոջ ձայնը ջրերի վրայ է. փառքի Աստուածը որոտաց, Տէրն ինքն է անսպառ ջրերի վրայ: 3 Տէրոջը ձայնը ջուրերուն վրայ է։Փառաց Աստուածը կ’որոտայ։Տէրը շատ ջուրերու վրայ է։ Ձայն Տեառն ի վերայ ջուրց, եւ Աստուած փառաց որոտաց, եւ Տէր ինքն ի վերայ ջուրց բազմաց: 28:3: Ձայն Տեառն ՚ի վերայ ջուրց, եւ Աստուած փառօք որոտաց, եւ Տէր ինքն ՚ի վերայ ջուրց բազմաց[6752]։ [6752] Ոմանք.Եւ Աստուած փառաց որոտաց։ 3 Տիրոջ ձայնը ջրերի վրայ է. փառքի Աստուածը որոտաց, Տէրն ինքն է անսպառ ջրերի վրայ: 3 Տէրոջը ձայնը ջուրերուն վրայ է։Փառաց Աստուածը կ’որոտայ։Տէրը շատ ջուրերու վրայ է։ zohrab-1805▾ eastern-1994▾ western am▾	28:328:3 Глас Господень над водами; Бог славы возгремел, Господь над водами многими. 28:4 φωνὴ φωνη voice; sound κυρίου κυριος lord; master ἐν εν in ἰσχύι ισχυς force φωνὴ φωνη voice; sound κυρίου κυριος lord; master ἐν εν in μεγαλοπρεπείᾳ μεγαλοπρεπεια character of a 28:4 תֶּן־ ten- נתן give לָהֶ֣ם lāhˈem לְ to כְּ kᵊ כְּ as פָעֳלָם֮ foʕᵒlām פֹּעַל doing וּ û וְ and כְ ḵᵊ כְּ as רֹ֪עַ rˈōₐʕ רֹעַ wickedness מַֽעַלְלֵ֫יהֶ֥ם mˈaʕallˈêhˌem מַעֲלָל deed כְּ kᵊ כְּ as מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed יְ֭דֵיהֶם ˈyᵊḏêhem יָד hand תֵּ֣ן tˈēn נתן give לָהֶ֑ם lāhˈem לְ to הָשֵׁ֖ב hāšˌēv שׁוב return גְּמוּלָ֣ם gᵊmûlˈām גְּמוּל deed לָהֶֽם׃ lāhˈem לְ to 28:4. vox Domini in fortitudine vox Domini in decoreThe voice of the Lord is in power; the voice of the Lord in magnificence. 3. The voice of the LORD is upon the waters: the God of glory thundereth, even the LORD upon many waters. The voice of the LORD [is] upon the waters: the God of glory thundereth: the LORD [is] upon many waters: 28:3 Глас Господень над водами; Бог славы возгремел, Господь над водами многими. 28:4 φωνὴ φωνη voice; sound κυρίου κυριος lord; master ἐν εν in ἰσχύι ισχυς force φωνὴ φωνη voice; sound κυρίου κυριος lord; master ἐν εν in μεγαλοπρεπείᾳ μεγαλοπρεπεια character of a 28:4 תֶּן־ ten- נתן give לָהֶ֣ם lāhˈem לְ to כְּ kᵊ כְּ as פָעֳלָם֮ foʕᵒlām פֹּעַל doing וּ û וְ and כְ ḵᵊ כְּ as רֹ֪עַ rˈōₐʕ רֹעַ wickedness מַֽעַלְלֵ֫יהֶ֥ם mˈaʕallˈêhˌem מַעֲלָל deed כְּ kᵊ כְּ as מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed יְ֭דֵיהֶם ˈyᵊḏêhem יָד hand תֵּ֣ן tˈēn נתן give לָהֶ֑ם lāhˈem לְ to הָשֵׁ֖ב hāšˌēv שׁוב return גְּמוּלָ֣ם gᵊmûlˈām גְּמוּל deed לָהֶֽם׃ lāhˈem לְ to 28:4. vox Domini in fortitudine vox Domini in decore The voice of the Lord is in power; the voice of the Lord in magnificence. 3. The voice of the LORD is upon the waters: the God of glory thundereth, even the LORD upon many waters. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 29:4: Is powerful - There is no agent in universal nature so powerful as the electric fluid. It destroys life, tears castles and towers to pieces, rends the strongest oaks, and cleaves the most solid rocks: universal animate nature is awed and terrified by it. To several of these effects the psalmist here refers; and for the illustration of the whole I must refer to the above notes on Job. Full of majesty - No sound in nature is so tremendous and majestic as that of thunder; it is the most fit to represent the voice of God. Albert Barnes: Notes on the Bible - 1834 29:4: The voice of the Lord is powerful - Margin, as in Hebrew: "in power." That is, is mighty; or, has strength. Allusion may be made to what seems to be the effect of thunder in prostrating trees, or tearing off their limbs, or it may be merely to the loud sound of the thunder. Is full of majesty - Margin, as in Hebrew, "in majesty." That is, it is grand, sublime, overpowering. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 29:4: powerful: Heb. in power, Psa 33:9; Job 26:11-14; Jer 51:15, Jer 51:16; Luk 4:36, Luk 8:25 full of: Heb. in, Job 40:9-12; Isa 66:6; Eze 10:5 John Gill 29:4 The voice of the Lord is powerful,.... Or "with power" (a); as thunder, in the effect of it, shows; and so is the Gospel, when it comes, not in word only, but is attended with the power of God to the conversion and salvation of souls; it is then quick and powerful, Heb 4:12; and the word of Christ personal, when here on earth, was with power, Lk 4:32; the voice of the Lord is full of majesty; Christ, in his state of humiliation, spake and taught as one having authority; and now, in the ministration of his Gospel by his servants, he goes forth with glory and majesty, Ps 45:3. (a) "in potentia", Pagninus, Montanus; "cum potentia", Cocceius, Michaelis; "with able power", Ainsworth. Robert Jamieson, A. R. Fausset and David Brown 29:4 powerful . . . majesty--literally, "in power, in majesty."
28:428:4: Ձայն Տեառն զօրութեանց, եւ ձայն Տեառն մե՛ծ վայելչութեանց[6753]։ [6753] Ոմանք.Զօրութեամբ... մեծվայելչութեամբ։ 4 Տիրոջ ձայնը ահարկու է, Տիրոջ ձայնը փառահեղ է: 4 Տէրոջը ձայնը ուժով է։Տէրոջը ձայնը վեհափառութիւնով է։ Ձայն Տեառն զօրութեամբ, եւ ձայն Տեառն մեծ վայելչութեամբ: 28:4: Ձայն Տեառն զօրութեանց, եւ ձայն Տեառն մե՛ծ վայելչութեանց[6753]։ [6753] Ոմանք.Զօրութեամբ... մեծվայելչութեամբ։ 4 Տիրոջ ձայնը ահարկու է, Տիրոջ ձայնը փառահեղ է: 4 Տէրոջը ձայնը ուժով է։Տէրոջը ձայնը վեհափառութիւնով է։ zohrab-1805▾ eastern-1994▾ western am▾	28:428:4 Глас Господа силен, глас Господа величествен. 28:5 φωνὴ φωνη voice; sound κυρίου κυριος lord; master συντρίβοντος συντριβω fracture; smash κέδρους κεδρος and; even συντρίψει συντριβω fracture; smash κύριος κυριος lord; master τὰς ο the κέδρους κεδρος the Λιβάνου λιβανος Libanos; Livanos 28:5 כִּ֤י kˈî כִּי that לֹ֤א lˈō לֹא not יָבִ֡ינוּ yāvˈînû בין understand אֶל־ ʔel- אֶל to פְּעֻלֹּ֣ת pᵊʕullˈōṯ פְּעֻלָּה work יְ֭הוָה [ˈyhwāh] יְהוָה YHWH וְ wᵊ וְ and אֶל־ ʔel- אֶל to מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed יָדָ֑יו yāḏˈāʸw יָד hand יֶ֝הֶרְסֵ֗ם ˈyehersˈēm הרס tear down וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִבְנֵֽם׃ yivnˈēm בנה build 28:5. vox Domini confringentis cedros et confringet Dominus cedros LibaniThe voice of the Lord breaketh the cedars: yea, the Lord shall break the cedars of Libanus. 4. The voice of the LORD is powerful; the voice of the LORD is full of majesty. The voice of the LORD [is] powerful; the voice of the LORD [is] full of majesty: 28:4 Глас Господа силен, глас Господа величествен. 28:5 φωνὴ φωνη voice; sound κυρίου κυριος lord; master συντρίβοντος συντριβω fracture; smash κέδρους κεδρος and; even συντρίψει συντριβω fracture; smash κύριος κυριος lord; master τὰς ο the κέδρους κεδρος the Λιβάνου λιβανος Libanos; Livanos 28:5 כִּ֤י kˈî כִּי that לֹ֤א lˈō לֹא not יָבִ֡ינוּ yāvˈînû בין understand אֶל־ ʔel- אֶל to פְּעֻלֹּ֣ת pᵊʕullˈōṯ פְּעֻלָּה work יְ֭הוָה [ˈyhwāh] יְהוָה YHWH וְ wᵊ וְ and אֶל־ ʔel- אֶל to מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed יָדָ֑יו yāḏˈāʸw יָד hand יֶ֝הֶרְסֵ֗ם ˈyehersˈēm הרס tear down וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִבְנֵֽם׃ yivnˈēm בנה build 28:5. vox Domini confringentis cedros et confringet Dominus cedros Libani The voice of the Lord breaketh the cedars: yea, the Lord shall break the cedars of Libanus. 4. The voice of the LORD is powerful; the voice of the LORD is full of majesty. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5-6. Могучие кедры ливанские, славившиеся своею стройностью и прочностью, сокрушаются от гласа Иеговы, как трости, и разносятся сильной бурей по скатам гор так же, как скачут тельцы на Ливане и Сирионе; (сидонийское название горы Ермон, одной из самых величественных на северо-востоке Палестины). Adam Clarke: Commentary on the Bible - 1831 29:5: Breaketh the cedars - Very tall trees attract the lightning from the clouds, by which they are often torn to pieces. Woods and forests give dreadful proof of this after a thunderstorm. Albert Barnes: Notes on the Bible - 1834 29:5: Breaketh the cedars - The thunder prostrates the lofty trees of the forest. The psalmist speaks as things appeared, attributing, as was natural, and as was commonly done, that to the thunder which was really produced by the lightning. It, is now fully known that the effect here referred to is not produced by thunder, but by the rapid passage of the electric fluid as it passes from the cloud to the earth. that power is so great as to rive the oak or the cedar; to twist off their limbs; to prostrate their lofty trunks to the ground. The psalmist speaks of thunder as accomplishing this, in the same way that the sacred writers and all men, even scientific men, commonly speak, as when we say, the sun rises and sets - the stars rise and set, etc. People who would undertake in all cases to speak with scientific accuracy, or in the strict language of science, would be unintelligible to the mass of mankind; perhaps on most subjects they would soon cease to speak at all - since they themselves would be in utter doubt as to what is scientific accuracy. People who require that a Rev_elation from God should always use language of strict scientific precision, really require that a Rev_elation should anticipate by hundreds or thousands of years the discoveries of science, and use language which, when the Rev_elation was given, would be unintelligible to the mass of mankind; nay, which would be always unintelligible to a large portion of the race - since people ordinarily, however much the exact truths of science may be diffused, do not learn to use such exactness of speech. As long as men have occasion to speak on the subject at all they will probably continue to say that the sun rises and sets; that the grass grows; and that water runs. Breaketh the cedars of Lebanon - "Cedars are mentioned as the loftiest forest trees, and those of Lebanon as the loftiest of their species." - "Prof. Alexander." The cedars of Lebanon are often referred to in the Scriptures as remarkable for their size and grandeur: Kg1 4:33; Kg1 5:6; Psa 92:12; Ezr 3:7. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 29:5: Isa 2:13 Geneva 1599 29:5 The (c) voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon. (c) That is, the thunderbolt breaks the most strong trees, and will men think their power able to resist God? John Gill 29:5 The voice of the Lord breaketh the cedars,.... Such an effect thunder has upon the tallest, strongest, and largest trees, as to break them into shivers; yea, the Lord breaketh the cedars of Lebanon; a mountain in the north part of the land of Judea, so called from its whiteness, both by reason of the snow with which some part of it is covered in summer, as Tacitus observes (b); and partly from the colour of the earth that has no snow on it, which looks as white as if it was covered with white tiles, as Maundrell (c) says; and where the goodliest cedars grow; and to which may be compared proud, haughty, lofty, and stouthearted sinners, who are broken, brought down, and laid low, by the voice of Christ in his Gospel, his power attending it. The Targum renders it, "the Word of the Lord". (b) Hist. l. 5. c. 6. (c) Travels, p. 176. John Wesley 29:5 Lebanon - A place famous for strong and lofty cedars. Robert Jamieson, A. R. Fausset and David Brown 29:5 The tall and large cedars, especially of Lebanon, are shivered, utterly broken. The waving of the mountain forests before the wind is expressed by the figure of skipping or leaping.
28:528:5: Ձայն Տեառն փշրէ՛ զմայրս. եւ մանրէ Տէր զմայրսն Լիբանանու։ 5 Տիրոջ ձայնը փշրում է մայրիները, Տէրը կոտրատում է մայրիները Լիբանանի: 5 Տէրոջը ձայնը եղեւինները կը կոտրէ Ու Տէրը կը կոտրտէ Լիբանանի եղեւինները. Ձայն Տեառն փշրէ զմայրս, եւ մանրէ Տէր զմայրսն Լիբանանու: 28:5: Ձայն Տեառն փշրէ՛ զմայրս. եւ մանրէ Տէր զմայրսն Լիբանանու։ 5 Տիրոջ ձայնը փշրում է մայրիները, Տէրը կոտրատում է մայրիները Լիբանանի: 5 Տէրոջը ձայնը եղեւինները կը կոտրէ Ու Տէրը կը կոտրտէ Լիբանանի եղեւինները. zohrab-1805▾ eastern-1994▾ western am▾	28:528:5 Глас Господа сокрушает кедры; Господь сокрушает кедры Ливанские 28:6 καὶ και and; even λεπτυνεῖ λεπτυνω he; him ὡς ως.1 as; how τὸν ο the μόσχον μοσχος calf τὸν ο the Λίβανον λιβανος and; even ὁ ο the ἠγαπημένος αγαπαω love ὡς ως.1 as; how υἱὸς υιος son μονοκερώτων μονοκερως with but one horn 28:6 בָּר֥וּךְ bārˌûḵ ברך bless יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּי־ kî- כִּי that שָׁ֝מַע ˈšāmaʕ שׁמע hear קֹ֣ול qˈôl קֹול sound תַּחֲנוּנָֽי׃ taḥᵃnûnˈāy תַּחֲנוּן supplication 28:6. et disperget eas quasi vitulus Libani et Sarion quasi filius rinocerotisAnd shall reduce them to pieces, as a calf of Libanus, and as the beloved son of unicorns. 5. The voice of the LORD breaketh the cedars; yea, the LORD breaketh in pieces the cedars of Lebanon. The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon: 28:5 Глас Господа сокрушает кедры; Господь сокрушает кедры Ливанские 28:6 καὶ και and; even λεπτυνεῖ λεπτυνω he; him ὡς ως.1 as; how τὸν ο the μόσχον μοσχος calf τὸν ο the Λίβανον λιβανος and; even ὁ ο the ἠγαπημένος αγαπαω love ὡς ως.1 as; how υἱὸς υιος son μονοκερώτων μονοκερως with but one horn 28:6 בָּר֥וּךְ bārˌûḵ ברך bless יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּי־ kî- כִּי that שָׁ֝מַע ˈšāmaʕ שׁמע hear קֹ֣ול qˈôl קֹול sound תַּחֲנוּנָֽי׃ taḥᵃnûnˈāy תַּחֲנוּן supplication 28:6. et disperget eas quasi vitulus Libani et Sarion quasi filius rinocerotis And shall reduce them to pieces, as a calf of Libanus, and as the beloved son of unicorns. 5. The voice of the LORD breaketh the cedars; yea, the LORD breaketh in pieces the cedars of Lebanon. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 29:6: He maketh them also to skip like a calf - That is, the cedars of Lebanon. Compare Psa 114:4, "The mountains skipped like rams, and the little hills like lambs." Psa 68:16, "why leap ye, ye high hills?" The meaning is plain. The lightning tore off the large branches, and uprooted the loftiest trees, so that they seemed to play and dance like calves in their gambols. Nothing could be more strikingly descriptive of "power." Lebanon and Sirion - Sirion was the name by which Mount Hermon was known among the Sidonians: Deu 3:9, "Which Hermon the Sidonians call Sirion." It is a part of the great range of Anti-libanus. Like a young unicorn - On the meaning of the word used here, see the notes at Psa 22:21. The illustration would be the same if any young wild animal were referred to. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 29:6: skip: Psa 114:4-7 Lebanon: Jer 4:23-25; Hab 3:6-11; Rev 20:11 Sirion: Deu 3:9 unicorn: Psa 92:10; Num 23:22 Geneva 1599 29:6 He maketh them also to skip like a calf; Lebanon and (d) Sirion like a young unicorn. (d) Called also Hermon. John Gill 29:6 He maketh them also to skip like a calf,.... That is, the cedars, the branches being broken off, or they torn up by the roots, and tossed about by the wind; which motion is compared to that of a calf that leaps and skips about; Lebanon and Sirion, like a young unicorn; that is, these mountains move and skip about through the force of thunder, and the violence of an earthquake attending it; so historians report that mountains have moved from place to place, and they have met and dashed against one another (d). Sirion was a mountain in Judea near to Lebanon, and is the same with Hermon; which was called by the Sidonians Sirion, and by the Amorites Shenir, Deut 3:9. This may regard the inward motions of the mind, produced by the Gospel of Christ under a divine influence; see Is 35:6. (d) Plin. Nat. Hist. l. 2. c. 83. Joseph. Antiqu. l. 9. c. 11. John Wesley 29:6 Them - The cedars; which being broken by the thunder, the parts of them are suddenly and violently hurled hither and thither. Sirion - An high mountain beyond Jordan joining to Lebanon. Lebanon and Sirion are said to skip or leap, both here, and Ps 114:4, by a poetical hyperbole.
28:628:6: Մանրեսցէ՛ զնոսա որպէս մատաղատունկն Լիբանանու, որ սիրելին է որպէս զորդիս միեղջերոյ[6754]։ [6754] Ոմանք.Որպէս որդիս միեղջերու. կամ՝ միեղջերուի։ 6 Տէրը կոտրատում է դրանք ինչպէս Լիբանանի մատաղ տունկերը, որոնք սիրասուն են միեղջերուի ձագերի պէս: 6 Զանոնք կը ցատկեցնէ հորթի պէս, Լիբանանը ու Սարիօնը՝ միեղջերուներու ձագի պէս։ ^[155]Մանրեսցէ զնոսա որպէս զմատաղատունկն Լիբանանու, որ սիրելին է որպէս զորդիս միեղջերւոյ: 28:6: Մանրեսցէ՛ զնոսա որպէս մատաղատունկն Լիբանանու, որ սիրելին է որպէս զորդիս միեղջերոյ[6754]։ [6754] Ոմանք.Որպէս որդիս միեղջերու. կամ՝ միեղջերուի։ 6 Տէրը կոտրատում է դրանք ինչպէս Լիբանանի մատաղ տունկերը, որոնք սիրասուն են միեղջերուի ձագերի պէս: 6 Զանոնք կը ցատկեցնէ հորթի պէս, Լիբանանը ու Սարիօնը՝ միեղջերուներու ձագի պէս։ zohrab-1805▾ eastern-1994▾ western am▾	28:628:6 и заставляет их скакать подобно тельцу, Ливан и Сирион, подобно молодому единорогу. 28:7 φωνὴ φωνη voice; sound κυρίου κυριος lord; master διακόπτοντος διακοπτω blaze πυρός πυρ fire 28:7 יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH עֻזִּ֥י ʕuzzˌî עֹז protection וּ û וְ and מָגִנִּי֮ māḡinnˈî מָגֵן shield בֹּ֤ו bˈô בְּ in בָטַ֥ח vāṭˌaḥ בטח trust לִבִּ֗י libbˈî לֵב heart וְֽ wᵊˈ וְ and נֶ֫עֱזָ֥רְתִּי nˈeʕᵉzˌārᵊttî עזר help וַ wa וְ and יַּעֲלֹ֥ז yyaʕᵃlˌōz עלז rejoice לִבִּ֑י libbˈî לֵב heart וּֽ ˈû וְ and מִ mi מִן from שִּׁירִ֥י ššîrˌî שִׁיר song אֲהֹודֶֽנּוּ׃ ʔᵃhôḏˈennû ידה praise 28:7. vox Domini dividens flammas ignisThe voice of the Lord divideth the flame of fire: 6. He maketh them also to skip like a calf; Lebanon and Sirion like a young wild-ox. He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn: 28:6 и заставляет их скакать подобно тельцу, Ливан и Сирион, подобно молодому единорогу. 28:7 φωνὴ φωνη voice; sound κυρίου κυριος lord; master διακόπτοντος διακοπτω blaze πυρός πυρ fire 28:7 יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH עֻזִּ֥י ʕuzzˌî עֹז protection וּ û וְ and מָגִנִּי֮ māḡinnˈî מָגֵן shield בֹּ֤ו bˈô בְּ in בָטַ֥ח vāṭˌaḥ בטח trust לִבִּ֗י libbˈî לֵב heart וְֽ wᵊˈ וְ and נֶ֫עֱזָ֥רְתִּי nˈeʕᵉzˌārᵊttî עזר help וַ wa וְ and יַּעֲלֹ֥ז yyaʕᵃlˌōz עלז rejoice לִבִּ֑י libbˈî לֵב heart וּֽ ˈû וְ and מִ mi מִן from שִּׁירִ֥י ššîrˌî שִׁיר song אֲהֹודֶֽנּוּ׃ ʔᵃhôḏˈennû ידה praise 28:7. vox Domini dividens flammas ignis The voice of the Lord divideth the flame of fire: 6. He maketh them also to skip like a calf; Lebanon and Sirion like a young wild-ox. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7. "Глас Господа высекает пламень огня" - разумеется молния. Adam Clarke: Commentary on the Bible - 1831 29:7: Divideth the flames of fire - The forked zigzag lightning is the cause of thunder; and in a thunder-storm these liahtnings are variously dispersed, smiting houses, towers, trees, men, and cattle, in different places. Albert Barnes: Notes on the Bible - 1834 29:7: Divideth the flames of fire - Margin, "cutteth out." The Hebrew word - חצב châ tsab - means properly "to cut, to hew, to hew out;" as, for example, stones. The allusion here is undoubtedly to lightning; and the image is either that it seems to be cut out, or cut into tongues and streaks - or, more probably, that the "clouds" seem to be cut or hewed so as to make openings or paths for the lightning. The eye is evidently fixed on the clouds, and on the sudden flash of lightning, as if the clouds had been "cleaved" or "opened" for the passage of it. The idea of the psalmist is that the "voice of the Lord," or the thunder, seems to cleave or open the clouds for the flames of fire to play amidst the tempest. Of course this language, as well as that which has been already noticed Psa 29:5, must be taken as denoting what "appears" to the eye, and not as a scientific statement of the reality in the case. The rolling thunder not only shakes the cedars, and makes the lofty trees on Lebanon and Sirion skip like a calf or a young unicorn, but it rends asunder or cleaves the clouds, and cuts out paths for the flames of fire. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 29:7: divideth: Heb. cutteth out flames: Psa 77:18, Psa 144:5, Psa 144:6; Exo 9:23; Lev 10:2; Num 16:35; Kg2 1:10-12; Job 37:3; Job 38:35 Geneva 1599 29:7 The voice of the LORD divideth the (e) flames of fire. (e) It causes the lightnings to shoot and glide. John Gill 29:7 The voice of the Lord divideth the flames of fire. Or "cutteth with flames of fire" (e); that is, the thunder breaks through the clouds with flames of fire, or lightning, as that is sometimes called, Ps 105:32; and with which it cleaves asunder trees and masts of ships, cuts and hews them down, and divides them into a thousand shivers. Some refer this, in the figurative and mystical sense, to the giving of the law on Mount Sinai (f), on which the Lord descended in fire, and from his right hand went a fiery law; but rather this may be applied to the cloven or divided tongues of fire which sat upon the disciples on the day of Pentecost, as an emblem of the extraordinary gifts of the Spirit bestowed on them; though it seems best of all, as before, to understand this of the voice of Christ in the Gospel, which cuts and hews down all the goodliness of men, and lays them to the ground, Hos 6:5; and is of a dividing nature, and lays open all the secrets of the heart, Heb 4:12; and, through the corruption or human nature, is the occasion of dividing one friend from another, Lk 12:51; and like flames of fire it has both light and heat in it; it is the means of enlightening men's eyes to see their sad estate, and their need of Christ, and salvation by him; and of warming their souls with its refreshing truths and promises, and of inflaming their love to God and Christ, and of setting their affections on things above, and of causing their hearts to burn within them. (e) "caedit cum flammis ignis", Cocceius, Gejerus. (f) Jarchi in loc. John Wesley 29:7 The flames - The lightnings. Robert Jamieson, A. R. Fausset and David Brown 29:7 divideth--literally, "hews off." The lightning, like flakes and splinters hewed from stone or wood, flies through the air.
28:728:7: Ձայն Տեառն հատանէ՛ զբոց հրոյ[6755]. [6755] Ոմանք.Զբոց ՚ի հրոյ։ 7 Տիրոջ ձայնը ճեղքում է կրակի բոցը: 7 Տէրոջը ձայնը կրակին բոցերը կը ճեղքէ։ Ձայն Տեառն հատանէ զբոց ի հրոյ: 28:7: Ձայն Տեառն հատանէ՛ զբոց հրոյ[6755]. [6755] Ոմանք.Զբոց ՚ի հրոյ։ 7 Տիրոջ ձայնը ճեղքում է կրակի բոցը: 7 Տէրոջը ձայնը կրակին բոցերը կը ճեղքէ։ zohrab-1805▾ eastern-1994▾ western am▾	28:728:7 Глас Господа высекает пламень огня. 28:8 φωνὴ φωνη voice; sound κυρίου κυριος lord; master συσσείοντος συσσειω lonesome; wilderness καὶ και and; even συσσείσει συσσειω lord; master τὴν ο the ἔρημον ερημος lonesome; wilderness Καδης καδης Kadēs; Kathis 28:8 יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH עֹֽז־ ʕˈōz- עֹז protection לָ֑מֹו lˈāmô לְ to וּ û וְ and מָ֘עֹ֤וז mˈāʕˈôz מָעֹוז fort יְשׁוּעֹ֖ות yᵊšûʕˌôṯ יְשׁוּעָה salvation מְשִׁיחֹ֣ו mᵊšîḥˈô מָשִׁיחַ anointed הֽוּא׃ hˈû הוּא he 28:8. vox Domini parturire faciens desertum CadesThe voice of the Lord shaketh the desert: and the Lord shall shake the desert of Cades. 7. The voice of the LORD cleaveth the flames of fire. The voice of the LORD divideth the flames of fire: 28:7 Глас Господа высекает пламень огня. 28:8 φωνὴ φωνη voice; sound κυρίου κυριος lord; master συσσείοντος συσσειω lonesome; wilderness καὶ και and; even συσσείσει συσσειω lord; master τὴν ο the ἔρημον ερημος lonesome; wilderness Καδης καδης Kadēs; Kathis 28:8 יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH עֹֽז־ ʕˈōz- עֹז protection לָ֑מֹו lˈāmô לְ to וּ û וְ and מָ֘עֹ֤וז mˈāʕˈôz מָעֹוז fort יְשׁוּעֹ֖ות yᵊšûʕˌôṯ יְשׁוּעָה salvation מְשִׁיחֹ֣ו mᵊšîḥˈô מָשִׁיחַ anointed הֽוּא׃ hˈû הוּא he 28:8. vox Domini parturire faciens desertum Cades The voice of the Lord shaketh the desert: and the Lord shall shake the desert of Cades. 7. The voice of the LORD cleaveth the flames of fire. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8. Господь потрясает пустыню - в пустыне от бури поднимается масса песка и пыли, животное царство пустыни трепещет и бежит. Adam Clarke: Commentary on the Bible - 1831 29:8: The wilderness of Kadesh - This was on the frontiers of Idumea and Paran. There may be a reference to some terrible thunder-storm and earthquake which had occurred in that place. Albert Barnes: Notes on the Bible - 1834 29:8: Shaketh the wilderness - Causes it to shake or to tremble. The word used here means properly to dance; to be whirled or twisted upon anything; to twist - as with pain - or, to writhe; and then, to tremble, to quake. The forests are made to tremble or quake in the fierceness of the storm - referring still to what the thunder seems to do. The wilderness of Kadesh - As in referring Psa 29:5-6 to the effect of the storm on lofty trees, the psalmist had given poetic beauty to the description by "specifying" Lebanon and Sirion, so he here refers, for the same purpose, to a particular forest as illustrating the power of the tempest - to wit, the forest or wilderness of "Kadesh." This wilderness or forest was on the southeastern border of the promised land, toward Edom; and it is memorable as having been the place where the Israelites twice encamped with a view of entering Palestine from that point, but from where they were twice driven back again - the first time in pursuance of the sentence that they should wander forty years in the wilderness - and the second time, from the refusal of the king of Edom to allow them to pass through his territories. It was from Kadesh that the spies entered Palestine. See Num 13:17, Num 13:26; Num 14:40-45; Num 21:1-3; Deu 1:41-46; Jdg 1:7. Kadesh was on the northern border of Edom, and not far from Mount Hor. See Robinson's Biblical Researches in Palestine, vol. ii. pp. 582, 610, 662; Kitto, Cyclo-Bib. in the article, "Kadesh;" and the Pictorial Bible on Num 20:1. There seems to have been nothing special in regard to this wilderness which led the author of the psalm to select it for his illustration, except that it was well known and commonly spoken of, and that it would thus suggest an image that would be familiar to the Israelites. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 29:8: shaketh: Psa 18:7, Psa 46:3; Job 9:6; Isa 13:13; Joe 3:16; Hag 2:6, Hag 2:21; Heb 12:26 Kadesh: Num 13:26 Geneva 1599 29:8 The voice of the LORD shaketh the wilderness; the LORD shaketh the wilderness of (f) Kadesh. (f) In places most desolate, where it seems there is no presence of God. John Gill 29:8 The voice of the Lord shaketh the wilderness,.... The ground of it, the trees in it, and the beasts that harbour there; and causes them to be in pain, and to bring forth their young, as the (g) word signifies, and as it is rendered in Ps 29:9; all which effects thunder produces, and may mystically signify the preaching of the Gospel among the Gentiles, and the consequence of it. The Gentile world may be compared to a wilderness, and is called the wilderness of the people, Ezek 20:35; the inhabitants of it being ignorant, barren, and unfruitful; and the conversion of them is expressed by turning a wilderness into a fruitful land, Is 35:1; and the Gospel being sent thither has been the means of shaking the minds of many with strong and saving convictions; which made them tremble and cry out, what shall we do to be saved? the Lord shaketh the wilderness of Kadesh; which was the terrible wilderness that the children of Israel passed through to Canaan's land; the same with the wilderness of Zin, Num 33:36; and was called Kadesh from the city of that name, on the borders of Edom, Num 20:1; the Targum paraphrases it, "The word of the Lord shaketh the wilderness of Rekam;'' in the Targum in the King's Bible it is, "makes the serpents in the wilderness of Rekam to tremble;'' but that thunder frightens them, I have not met with in any writer. (g) "parturire faciet", Pagninus, Montanus, Vatablus, Michaelis; "dolore parturientis afflicit", Piscator. John Wesley 29:8 Kadesh - An eminent wilderness, vast and terrible, and well known to the Israelites, and wherein possibly they had seen, and observed some such effects of thunder. Robert Jamieson, A. R. Fausset and David Brown 29:8 the wilderness--especially Kadesh, south of Judea, is selected as another scene of this display of divine power, as a vast and desolate region impresses the mind, like mountains, with images of grandeur.
28:828:8: ձայն Տեառն շարժէ զանապատն, եւ խռովեցուցանէ Տէր զանապա՛տն Կադէս[6756]։ [6756] Ոմանք.Զանապատն ՚ի Կադէս։ 8 Տիրոջ ձայնը ցնցում է անապատը, Տէրը դողացնում է Կադէսի անապատը: 8 Տէրոջը ձայնը կը դողացնէ անապատը։Տէրը Կադէսի անապատը կը դողացնէ։ Ձայն Տեառն շարժէ զանապատն, եւ խռովեցուցանէ Տէր զանապատն Կադէս: 28:8: ձայն Տեառն շարժէ զանապատն, եւ խռովեցուցանէ Տէր զանապա՛տն Կադէս[6756]։ [6756] Ոմանք.Զանապատն ՚ի Կադէս։ 8 Տիրոջ ձայնը ցնցում է անապատը, Տէրը դողացնում է Կադէսի անապատը: 8 Տէրոջը ձայնը կը դողացնէ անապատը։Տէրը Կադէսի անապատը կը դողացնէ։ zohrab-1805▾ eastern-1994▾ western am▾	28:828:8 Глас Господа потрясает пустыню; потрясает Господь пустыню Кадес. 28:9 φωνὴ φωνη voice; sound κυρίου κυριος lord; master καταρτιζομένου καταρτιζω repair; outfit ἐλάφους ελαφος and; even ἀποκαλύψει αποκαλυπτω reveal; uncover δρυμούς δρυμος and; even ἐν εν in τῷ ο the ναῷ ναος sanctuary αὐτοῦ αυτος he; him πᾶς πας all; every τις τις anyone; someone λέγει λεγω tell; declare δόξαν δοξα glory 28:9 הֹושִׁ֤יעָה׀ hôšˈîʕā ישׁע help אֶת־ ʔeṯ- אֵת [object marker] עַמֶּ֗ךָ ʕammˈeḵā עַם people וּ û וְ and בָרֵ֥ךְ vārˌēḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] נַחֲלָתֶ֑ךָ naḥᵃlāṯˈeḵā נַחֲלָה heritage וּֽ ˈû וְ and רְעֵ֥ם rᵊʕˌēm רעה pasture וְ֝ ˈw וְ and נַשְּׂאֵ֗ם naśśᵊʔˈēm נשׂא lift עַד־ ʕaḏ- עַד unto הָ hā הַ the עֹולָֽם׃ ʕôlˈām עֹולָם eternity 28:9. vox Domini obsetricans cervis et revelans saltus et in templo eius omnis loquetur gloriamThe voice of the Lord prepareth the stags: and he will discover the thick woods: and in his temple all shall speak his glory. 8. The voice of the LORD shaketh the wilderness; the LORD shaketh the wilderness of Kadesh. The voice of the LORD shaketh the wilderness; the LORD shaketh the wilderness of Kadesh: 28:8 Глас Господа потрясает пустыню; потрясает Господь пустыню Кадес. 28:9 φωνὴ φωνη voice; sound κυρίου κυριος lord; master καταρτιζομένου καταρτιζω repair; outfit ἐλάφους ελαφος and; even ἀποκαλύψει αποκαλυπτω reveal; uncover δρυμούς δρυμος and; even ἐν εν in τῷ ο the ναῷ ναος sanctuary αὐτοῦ αυτος he; him πᾶς πας all; every τις τις anyone; someone λέγει λεγω tell; declare δόξαν δοξα glory 28:9 הֹושִׁ֤יעָה׀ hôšˈîʕā ישׁע help אֶת־ ʔeṯ- אֵת [object marker] עַמֶּ֗ךָ ʕammˈeḵā עַם people וּ û וְ and בָרֵ֥ךְ vārˌēḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] נַחֲלָתֶ֑ךָ naḥᵃlāṯˈeḵā נַחֲלָה heritage וּֽ ˈû וְ and רְעֵ֥ם rᵊʕˌēm רעה pasture וְ֝ ˈw וְ and נַשְּׂאֵ֗ם naśśᵊʔˈēm נשׂא lift עַד־ ʕaḏ- עַד unto הָ hā הַ the עֹולָֽם׃ ʕôlˈām עֹולָם eternity 28:9. vox Domini obsetricans cervis et revelans saltus et in templo eius omnis loquetur gloriam The voice of the Lord prepareth the stags: and he will discover the thick woods: and in his temple all shall speak his glory. 8. The voice of the LORD shaketh the wilderness; the LORD shaketh the wilderness of Kadesh. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9. "Глас Господа разрешает от бремени ланей" - обычное явление на Востоке, когда эти робкие животные при сильных грозах преждевременно рождают своих детенышей. - "Обнажает леса" - или срывает с них листву, или вырывает массу деревьев, от чего лесистая местность обнажается, чаща делается редкой, прозрачной. Adam Clarke: Commentary on the Bible - 1831 29:9: Maketh the hinds to calve - Strikes terror through all the tribes of animals; which sometimes occasions those which are pregnant to cast their young. This, I believe, to be the whole that is meant by the text. I meddle not with the fables which have been published on this subject both by ancients and moderns. Discovereth the forests - Makes them sometimes evident in the darliest night, by the sudden flash; and often by setting them on fire. And in his temple - Does this refer to the effect which a dreadful thunder-storm often produces? Multitudes run to places of worship as asylums in order to find safety, and pray to God. See on Psa 29:2 (note). Albert Barnes: Notes on the Bible - 1834 29:9: The voice of the Lord maketh the hinds to calve - The deer. The object of the psalmist here is to show the effects of the storm in producing consternation, especially on the weak and timid animals of the forest. The effect here adverted to is that of fear or consternation in bringing on the throes of parturition. Compare Job 39:1, Job 39:3. No one can doubt that the effect here described may occur in the violence of a tempest; and perhaps no image could more vividly describe the terrors of the storm than the consternation thus produced. The margin here is, "to be in pain." The Hebrew means "to bring forth," referring to the pains of parturition. And discovereth the forests - The word used here means "to strip off, to uncover;" and, as used here, it means to strip off the leaves of the forest; to make the trees bare - referring to an effect which is often produced by a violent storm. And in his temple doth every one speak of his glory - Margin, "every whit of it uttereth," etc. The word here rendered "temple" does not refer in this place to the tabernacle, or to the temple at Jerusalem, but rather "to the world itself," considered as the residence or dwelling-place of God. Perhaps the true translation would be, "And in his temple everything says, Glory!" That is, in the dwelling-place of God - the world of nature - the sky, the earth, the forests, the waters, everything in the storm, echoes "glory, glory!" All these things declare the glory of God; all these wonders - the voice of God upon the waters; the thunder; the crash of the trees upon the hills; the shaking of the wilderness; the universal consternation; the leaves stripped from the trees and flying in every direction - all proclaim the majesty and glory of Yahweh. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 29:9: maketh: Or as Bp. Lowth and others, "maketh the oaks to tremble and maketh bare the forests;" understanding ayyaloth, as denoting here, not hinds, but oaks, as it signifies in Syriac. Job 39:1-3 calve: or, be in pain discovereth: Psa 63:2; Isa 9:18, Isa 10:18, Isa 10:19; Eze 20:46-48 in his temple: Psa 46:2-5, Psa 48:9, Psa 134:1, Psa 134:2, Psa 135:1, Psa 135:2 doth: etc. or, every whit of it uttereth Geneva 1599 29:9 The voice of the LORD maketh the hinds to (g) calve, and (h) discovereth the forests: and in his (i) temple doth every one speak of [his] glory. (g) For fear makes them deliver their calves. (h) Makes the trees bare, or pierces the most secret places. (i) Though the wicked are not moved by these lights, yet the faithful praise God. John Gill 29:9 The voice of the Lord maketh the hinds to calve,.... Which being timorous creatures, the bringing forth of their young, which is naturally very painful and difficult, is lessened and facilitated by thunder; they being either so frightened with it that they feel not their pains; or their pains, being hastened by it, become more easy; and naturalists observe, that the time of bringing forth their young is at that season of the year when thunder is most frequent; see Job 39:1. Thunder has a like effect on sheep, and makes them abortive (g): this may be applied to the Gospel, which is the means of bringing forth souls to Christ by his churches and ministers; who may very fitly be compared to hinds for their love and loveliness, their swiftness and readiness to do the will of Christ, and their eager desires after communion with him, Prov 5:19; and discovereth the forests; or "maketh bare" (h): by beating off the leaves and branches of trees, and them to the ground; or by causing the wild beasts that frequent them to retire to their holes and dens; which effects are produced by thunder; and this aptly agrees with the Gospel, which is a revelation of secrets, of the thickets and deep things of God; of his council, covenant, mind, and will; and of the mysteries of his grace to the sons of men, and generally to babes, or men of their capacities; and of its stripping them of all their own righteousness, and dependence on it; and in his temple doth everyone speak of his glory; either in heaven, where angels and glorified saints are continually employed in speaking of his glorious name, nature, and works; or in the temple, or tabernacle at Jerusalem, where the Levites stood to praise the Lord morning and evening, and where the tribes went up to worship, and to give thanks unto the Lord, 1Chron 23:30; or the church of God, which is the temple of the living God, whither saints resort, and where they dwell, and speak of the glory of God, of his divine perfections, and of his works of creation and providence; and of the glory of the person of Christ, and salvation by him; and of the glorious work of grace begun in their souls by the blessed Spirit; for hither such as have heard the voice of Christ, and have felt the power of it, and have found it to be a soul-shaking, an heart-breaking, and an illuminating voice, come, and declare it to the glory of the grace of God. (g) Aristot. Hist. Animal. l. 9. c. 3. Plin. Nat. Hist. l. 8. c. 47. (h) "et denudat", Musculus, Vatablus, Junius & Tremellius, Piscator, Gejerus; so Cocceius, Michaelis, Ainsworth. John Wesley 29:9 To calve - Through the terror it causes, which hastens the birth. He names the hinds, because they bring forth their young with difficulty, Job 39:1-2. Discovereth - Heb. maketh bare, of its trees, which it breaks or strips of their leaves. Glory - Having shewed the terrible effects of God's power in other places, he now shews the blessed privilege of God's people, that are praising God in his temple, when the rest of the world are trembling under the tokens of his displeasure. Robert Jamieson, A. R. Fausset and David Brown 29:9 Terror-stricken animals and denuded forests close the illustration. In view of this scene of awful sublimity, God's worshippers respond to the call of Ps 29:2, and speak or cry, "Glory!" By "temple," or "palace" (God's residence, Ps 5:7), may here be meant heaven, or the whole frame of nature, as the angels are called on for praise.
28:928:9: Ձայն Տեառն հաստատէ զեղջերուս, եւ յայտնի առնէ զանտառս։ ՚Ի տաճարի նորա ամենեայն որ ասեն զփառս նորա[6757]։ [6757] Ոմանք.՚Ի տաճարի նորա ամենայն ոք ասէ. կամ՝ ամենայն ոյք ասէին փառս նմա։ 9 Տիրոջ ձայնը ոտքի է կանգնեցնում եղնիկներին եւ մերկացնում անտառները: Նրա տաճարում բոլորը թող գովեն փառքը նրա: 9 Տէրոջը ձայնը եղնիկները կը ծնեցնէ Ու անտառները կը մերկացնէ. Անոր տաճարին մէջ ամէնքն ալ անոր փառքը կը հռչակեն։ Ձայն Տեառն ^[156]հաստատէ զեղջերուս``, եւ յայտնի առնէ զանտառս. ի տաճարի նորա ամենեքեան ասասցեն զփառս նորա: 28:9: Ձայն Տեառն հաստատէ զեղջերուս, եւ յայտնի առնէ զանտառս։ ՚Ի տաճարի նորա ամենեայն որ ասեն զփառս նորա[6757]։ [6757] Ոմանք.՚Ի տաճարի նորա ամենայն ոք ասէ. կամ՝ ամենայն ոյք ասէին փառս նմա։ 9 Տիրոջ ձայնը ոտքի է կանգնեցնում եղնիկներին եւ մերկացնում անտառները: Նրա տաճարում բոլորը թող գովեն փառքը նրա: 9 Տէրոջը ձայնը եղնիկները կը ծնեցնէ Ու անտառները կը մերկացնէ. Անոր տաճարին մէջ ամէնքն ալ անոր փառքը կը հռչակեն։ zohrab-1805▾ eastern-1994▾ western am▾	28:928:9 Глас Господа разрешает от бремени ланей и обнажает леса; и во храме Его все возвещает о {Его} славе. 28:10 κύριος κυριος lord; master τὸν ο the κατακλυσμὸν κατακλυσμος cataclysm κατοικιεῖ κατοικιζω settle καὶ και and; even καθίεται καθιημι let down κύριος κυριος lord; master βασιλεὺς βασιλευς monarch; king εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever 28:10. Dominus diluvium inhabitat et sedebit Dominus rex in aeternumThe Lord maketh the flood to dwell: and the Lord shall sit king for ever. 9. The voice of the LORD maketh the hinds to calve, and strippeth the forests bare: and in his temple every thing saith, Glory. The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of [his] glory: 28:9 Глас Господа разрешает от бремени ланей и обнажает леса; и во храме Его все возвещает о {Его} славе. 28:10 κύριος κυριος lord; master τὸν ο the κατακλυσμὸν κατακλυσμος cataclysm κατοικιεῖ κατοικιζω settle καὶ και and; even καθίεται καθιημι let down κύριος κυριος lord; master βασιλεὺς βασιλευς monarch; king εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever 28:10. Dominus diluvium inhabitat et sedebit Dominus rex in aeternum The Lord maketh the flood to dwell: and the Lord shall sit king for ever. 9. The voice of the LORD maketh the hinds to calve, and strippeth the forests bare: and in his temple every thing saith, Glory. ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10. "Господь восседал над потопом" - в массе воды, выпадающей при этих дождях, проявляется власть Господа, по воле которого он выпадает. Господь, как на престоле, восседает над тучами. Adam Clarke: Commentary on the Bible - 1831 29:10: The Lord sitteth upon the flood - יהוה למבול ישב Jehovah lammabbul yasheb, "Jehovah sat upon the deluge." It was Jehovah that commanded those waters to be upon the earth. He directed the storm; and is here represented, after all the confusion and tempest, as sitting on the floods, appeasing the fury of the jarring elements; and reducing all things, by his governing influence, to regularity and order. Sitteth king for ever - He governs universal nature; whatsoever he wills he does, in the heavens above, in the earth beneath, and in all deep places. Every phenomenon is under his government and control. There is something very like this in Virgil's description of Neptune appeasing the storm raised by Juno for the destruction of the fleet of Aeneas. See at the end of this Psalm. Albert Barnes: Notes on the Bible - 1834 29:10: The Lord sitteth upon the flood - God is enthroned upon the flood, or presides over it. The obvious meaning is, that God is enthroned upon the storm, or presides over that which produces such consternation. It is not undirected; it is not the result of chance or fate; it is not produced by mere physical laws; it is not without restraint - without a ruler - for Yahweh presides over all, and all this may be regarded as his throne. Compare the notes at Psa 18:7-11. See also Psa 97:2. The word used here is commonly applied to the deluge in the time of Noah, but there would be an obvious unfitness in supposing here that the mind of the psalmist referred to that, or that the course of thought would be directed to that, and it is most natural, therefore, to suppose that the reference is to the floods above - the vast reservoirs of waters in the clouds, pouring down, amidst the fury of the tempest, floods of rain upon the earth. The Lord sitteth King for ever - This is an appropriate close of the entire description; this is a thought which tends to make the mind calm and confiding when the winds howl and the thunder rolls; this accords with the leading purpose of the psalm - the call upon the sons of the mighty Psa 29:1 to ascribe strength and glory to God. From all the terrors of the storm; from all that is fearful, on the waters, in the forests, on the hills, when it would seem as if everything would be swept away - the mind turns calmly to the thought that God is enthroned upon the clouds; that He presides over all that produces this widespread alarm and commotion, and that He will reign foRev_er and ever. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 29:10: sitteth: Psa 29:3, Psa 65:7, Psa 104:6-9; Gen 6:17, Gen 8:1, Gen 8:2; Job 38:8-11, Job 38:25; Mar 4:41 King: Psa 2:6-9, Psa 10:16, Psa 93:1, Psa 99:1; Dan 2:44; Mat 6:13; Ti1 1:17 Carl Friedrich Keil and Franz Delitzsch 29:10 Luther renders it: "The Lord sitteth to prepare a Flood," thus putting meaning into the unintelligible rendering of the Vulgate and lxx; and in fact a meaning that accords with the language - for ישׁב ל is most certainly intended to be understood after the analogy of ישׁב למשׁפט, Ps 122:5, cf. Ps 9:8 - just as much as with the context; for the poet has not thus far expressly referred to the torrents of rain, in which the storm empties itself. Engelhardt also (Lutherische Zeitschrift, 1861, 216f.), Kurtz (Bibel und Astronomie, S. 568, Aufl. 4), Riehm (Liter. - Blatt of the Allgem. Kirchen-Zeit., 1864, S. 110), and others understand by מבול the quasi-flood of the torrent of rain accompanying the lightning and thunder. But the word is not למבול, but למּבול, and המּבּוּל (Syr. momûl) occurs exclusively in Gen 6-11 as the name of the great Flood. Every tempest, however, calls to mind this judgment and its merciful issue, for it comes before us in sacred history as the first appearance of rain with lightning and thunder, and of the bow in the clouds speaking its message of peace (Genesis, S. 276). The retrospective reference to this event is also still further confirmed by the aorist ויּשׁב which follows the perfect ישׁב (Hofmann, Schriftbeweis i. 208). Jahve - says the poet - sat (upon His throne) at the Flood (to execute it), and sits (enthroned) in consequence thereof, or since that time, as this present revelation of Him in the tempest shows, as King for ever, inasmuch as He rules down here upon earth from His throne in the heavens (Ps 115:16) in wrath and in mercy, judging and dispensing blessing. Here upon earth He has a people, whom from above He endows with a share of His own might and blesses with peace, while the tempests of His wrath burst over their foes. How expressive is בּשּׁלום as the closing word of this particular Psalm! It spans the Psalm like a rain-bow. The opening of the Psalm shows us the heavens opened and the throne of God in the midst of the angelic songs of praise, and the close of the Psalm shows us, on earth, His people victorious and blessed with peace (בּ as in Gen 24:1 (Note: The Holy One, blessed be He-says the Mishna, Uksin iii. 12, with reference to this passage in the Psalms-has not found any other vessel (כלי) to hold the blessing specially allotted to Israel but peace.)) in the midst of Jahve's voice of anger, which shakes all things. Gloria in excelsis is its beginning, and pax in terris its conclusion. Geneva 1599 29:10 The LORD sitteth upon the (k) flood; yea, the LORD sitteth King for ever. (k) To moderate the rage of the tempests and waters that they not destroy all. John Gill 29:10 The Lord sitteth upon the flood,.... Noah's flood; which is always designed by the word here used, the Lord sat and judged the old world for its wickedness, and brought a flood upon them, and destroyed them; and then he abated it, sent a wind to assuage the waters, stopped up the windows of heaven, and the fountains of the great deep, and restrained rain from heaven; and he now sits upon the confidence of waters in the heavens, at the time of a thunder storm, which threatens with an overflowing flood; and he remembers his covenant, and restrains them from destroying the earth any more: and he sits upon the floods of ungodly men, and stops their rage and fury, and suffers them not to proceed to overwhelm his people and interest; and so the floods of afflictions of every kind, and the floods of Satan's temptations, and of errors and heresies, are at his control, and he permits them to go so far, and no farther; yea, the Lord sitteth King for ever: he is King of the whole world, over angels and men, and even the kings of the earth; and he is also King of saints, in whose hearts he reigns by his Spirit and grace; and the Gospel dispensation is more eminently his kingdom, in which his spiritual government is most visible; and this will more appear in the latter day glory, when the Lord shall be King over all the earth; and after which the Lord Christ will reign with his saints here a thousand years, and then with them to all eternity, and of his kingdom there shall be no end. John Wesley 29:10 The flood - The most violent waters, which sometimes fall from the clouds upon the earth. These are fitly mentioned, as being many times the companions of great thunders. And this may be alleged as another reason, why God's people praised him in his temple, because as he sends terrible tempests and thunders, so he also restrains and over - rules them. Sitteth - He doth sit, and will sit as king for ever, sending such tempests when it pleaseth him. Robert Jamieson, A. R. Fausset and David Brown 29:10 Over this terrible raging of the elements God is enthroned, directing and restraining by sovereign power; and hence the comfort of His people. "This awful God is ours, our Father and our Love."
28:1028:10: Տէր զջրհեղեղս զնստուցանէ՛ եւ ցածուցանէ, թագաւորեսցէ Տէր յաւիտեան[6758]։ [6758] Ոմանք.Զջրհեղեղս նստուցանէ։ 10 Տէրը զսպում եւ ցածրացնում է ջրհեղեղները, Տէրը յաւիտեան պիտի թագաւորի: 10 Տէրը ջրհեղեղին վրայ կը նստի, Տէրը յաւիտեան թագաւոր պիտի ըլլայ։ Տէր ^[157]զջրհեղեղս զնստուցանէ եւ ցածուցանէ``, թագաւորեսցէ Տէր յաւիտեան: 28:10: Տէր զջրհեղեղս զնստուցանէ՛ եւ ցածուցանէ, թագաւորեսցէ Տէր յաւիտեան[6758]։ [6758] Ոմանք.Զջրհեղեղս նստուցանէ։ 10 Տէրը զսպում եւ ցածրացնում է ջրհեղեղները, Տէրը յաւիտեան պիտի թագաւորի: 10 Տէրը ջրհեղեղին վրայ կը նստի, Տէրը յաւիտեան թագաւոր պիտի ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	28:1028:10 Господь восседал над потопом, и будет восседать Господь царем вовек. 28:11 κύριος κυριος lord; master ἰσχὺν ισχυς force τῷ ο the λαῷ λαος populace; population αὐτοῦ αυτος he; him δώσει διδωμι give; deposit κύριος κυριος lord; master εὐλογήσει ευλογεω commend; acclaim τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him ἐν εν in εἰρήνῃ ειρηνη peace 28:11. Dominus fortitudinem populo suo dabit Dominus benedicet populo suo in paceThe Lord will give strength to his people: the Lord will bless his people with peace. 10. The LORD sat at the Flood; yea, the LORD sitteth as king for ever. The LORD sitteth upon the flood; yea, the LORD sitteth King for ever: 28:10 Господь восседал над потопом, и будет восседать Господь царем вовек. 28:11 κύριος κυριος lord; master ἰσχὺν ισχυς force τῷ ο the λαῷ λαος populace; population αὐτοῦ αυτος he; him δώσει διδωμι give; deposit κύριος κυριος lord; master εὐλογήσει ευλογεω commend; acclaim τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him ἐν εν in εἰρήνῃ ειρηνη peace 28:11. Dominus fortitudinem populo suo dabit Dominus benedicet populo suo in pace The Lord will give strength to his people: the Lord will bless his people with peace. 10. The LORD sat at the Flood; yea, the LORD sitteth as king for ever. ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 11. Если так величественно и могущественно слово Господа, то народу, почитающему Его, навсегда обеспечен мир: Господь силен защитить его от врагов. Adam Clarke: Commentary on the Bible - 1831 29:11: The Lord will give strength - Prosperity in our secular affairs; success in our enterprises; and his blessing upon our fields and cattle. The Lord will bless his people with peace - Give them victory over their enemies, and cause the nations to be at peace with them; so that they shall enjoy uninterrupted prosperity. The plentiful rain which God has now sent is a foretaste of his future blessings and abundant mercies. In the note on Psa 29:10 I have referred to the following description taken from Virgil. Did he borrow some of the chief ideas in it from the 29th Psalm? The reader will observe several coincidences. Interea magno misceri murmure pontum, Emissamque hyemem sensit Neptunus, et imis Stagna refusa vadis: graviter commotus, et alto Prospiciens, summa placidum caput extulit unda. Disjectam Aeneae toto videt aequore classem, Fluctibus oppressos Troas, coelique ruina. Eurum ad se zephyrumque vocat: dehinc talia fatur Sic ait: et dicto citius tumida aequora placat, Collectasque fugat nubes, solemque reducit. Cymothoe simul, et Triton adnixus acuto Detrudunt naves scopulo; levat ipse tridenti; Et vastas aperit syrtes, et temperat aequor, Atque rotis summas levibus perlabitur undas. Sic cunctus pelagi cecidit fragor, aequora postquam Prospiciens genitor, caeloque invectus aperto, Flectit equos, curruque volans dat lora secundo. Aen. lib. i., ver. 124. "Mean time, imperial Neptune heard the sound Of raging billows breaking on the ground. Displeased, and fearing for his watery reign, He rears his awful head above the main, Serene in majesty; then rolled his eyes Around the space of earth, of seas, and skies. He saw the Trojan fleet dispersed, distressed, By stormy winds and wintry heaven oppressed. He summoned Eurus and the Western Blast, And first an angry glance on both he cast; Then thus rebuked. He spoke; and while he spoke, he soothed the sea, Dispelled the darkness, and restored the day. Cymothoe, Triton, and the sea-green train Of beauteous nymphs, and daughters of the main, Clear from the rocks the vessels with their hands; The god himself with ready trident stands, And opes the deep, and spreads the moving sands; Then heaves them off the shoals: where'er he guides His finny coursers, and in triumph rides, The waves unruffle, and the sea subsides. So when the father of the flood appears, And o'er the seas his sovereign trident rears, Their fury fails: he skims the liquid plains High on his chariot; and with loosened reins, Majestic moves along, and awful peace maintains. Dryden. Our God, Jehovah, sitteth upon the flood: yea, Jehovah sitteth King for ever. The heathen god is drawn by his sea-horse, and assisted in his work by subaltern deities: Jehovah sits on the flood an everlasting Governor, ruling all things by his will, maintaining order, and dispensing strength and peace to his people. The description of the Roman poet is fine; that of the Hebrew poet, majestic and sublime. Albert Barnes: Notes on the Bible - 1834 29:11: The Lord will give strength unto his people - This is a practical application of the sentiments of the psalm, or a conclusion which is fairly to be derived from the main thought in the psalm. The idea is, that the God who presides over the tempest and the storm, the God who has such power, and can produce such effects, is abundantly able to uphold His people, and to defend them. In other words, the application of such amazing power will be to protect His people, and to save them from danger. When we look on the rolling clouds in the tempest, when we hear the roaring of the thunder, and see the flashing of the lightning, when we hear the oak crash on the hills, and see the waves piled mountains high, if we feel that God presides over all, and that He controls all this with infinite ease, assuredly we have no occasion to doubt that He can protect us; no reason to fear that His strength cannot support us. The Lord will bless his people with peace - They have nothing to fear in the tempest and storm; nothing to fear from anything. He will bless them with peace in the tempest; He will bless them with peace through that power by which He controls the tempest. Let them, therefore, not fear in the storm, however fiercely it may rage; let them not be afraid in any of the troubles and trials of life. in the storm, and in those troubles and trials, he can make the mind calm; beyond those storms and those troubles he can give them eternal peace in a world where no "angry tempest blows." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 29:11: give: Psa 28:8, Psa 28:9, Psa 68:35, Psa 84:7, Psa 85:8, Psa 85:10, Psa 138:3; Isa 40:29, Isa 40:31, Isa 41:10; Zac 10:6, Zac 10:12; Eph 3:16; Ti2 4:17 bless: Psa 72:3, Psa 72:7; Num 6:24-27; Isa 9:6, Isa 9:7; Joh 14:27, Joh 16:33; Rom 14:17; Co1 1:3; Eph 2:17; Th2 3:16; Rev 1:4 John Gill 29:11 The Lord will give strength unto his people,.... His special people, his covenant people, whom he has chosen for himself; these are encompassed with infirmities, and are weak in themselves; but there is strength for them in Christ: the Lord promises it unto them, and bestows it on them, and which is a pure gift of his grace unto them; this may more especially regard that strength, power, and dominion, which will be given to the people of the most High in the latter day; since it follows, upon the account of the everlasting kingdom of Christ; the Lord will bless his people with peace: with internal peace, which is peculiar to them, and to which wicked men are strangers; and which arises from a comfortable apprehension of justification by the righteousness of Christ, of pardon by his blood, and atonement by his sacrifice; and is enjoyed in a way of believing; and with external peace in the latter day, when there shall be no more war with them, nor persecution of them; but there shall be abundance of peace, and that without end; and at last with eternal peace, which is the end of the perfect and upright man; and the whole is a great blessing.
28:1128:11: Տէր զօրութիւն ժողովրդեան իւրոյ տացէ, եւ օրհնեսցէ զժողովուրդ իւր ՚ի խաղաղութիւն[6759]։ Տունք. ժա̃։[6759] Ոմանք.Տէր օրհնեսցէ զժողովուրդս իւր ՚ի խաղաղութեան։ 11 Տէրն իր ժողովրդին զօրութիւն պիտի տայ, իր ժողովրդին պիտի օրհնի խաղաղութիւն պարգեւելով: 11 Տէրը իր ժողովուրդին զօրութիւն պիտի տայ, Տէրը իր ժողովուրդը խաղաղութիւնով պիտի օրհնէ։ Տէր զօրութիւն ժողովրդեան իւրոյ տացէ, եւ օրհնեսցէ զժողովուրդ իւր ի խաղաղութիւն: 28:11: Տէր զօրութիւն ժողովրդեան իւրոյ տացէ, եւ օրհնեսցէ զժողովուրդ իւր ՚ի խաղաղութիւն[6759]։ Տունք. ժա̃։ [6759] Ոմանք.Տէր օրհնեսցէ զժողովուրդս իւր ՚ի խաղաղութեան։ 11 Տէրն իր ժողովրդին զօրութիւն պիտի տայ, իր ժողովրդին պիտի օրհնի խաղաղութիւն պարգեւելով: 11 Տէրը իր ժողովուրդին զօրութիւն պիտի տայ, Տէրը իր ժողովուրդը խաղաղութիւնով պիտի օրհնէ։ zohrab-1805▾ eastern-1994▾ western am▾	28:1128:11 Господь даст силу народу Своему, Господь благословит народ Свой миром. 11. The LORD will give strength unto his people; the LORD will bless his people with peace. The LORD will give strength unto his people; the LORD will bless his people with peace: 28:11 Господь даст силу народу Своему, Господь благословит народ Свой миром. 11. The LORD will give strength unto his people; the LORD will bless his people with peace. ru▾ erva_1895▾

Սաղմոս / Psalms - 28 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch