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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 Этот псалом является прямым дополнением предыдущего. В первом налагалась угроза врагам Иерусалима, а здесь описывается исполнение этой угрозы, когда Господь сделался "ведом" всюду, имя Его стало великим (2), когда многочисленные враги погибли (6-7) и земля успокоилась (9) благодаря чудесной помощи Бога (10). Описания псалма совпадают с описанием гибели под Иерусалимом ассириян, изложенным в 4: Цар 19: гл. У 7:0-ти и в Вульгате в надписании сделана прибавка "к Ассириянину". Велико имя Бога иудеев: Он сокрушил грозных врагов, которые от повеления Его погибли (2-7). Он страшен в возвышенном с небес повелении, когда восстал на защиту своего народа. Враги погибли и земля успокоилась (8-11). Да воздадут Ему поклонение все народы (12-13). Matthew Henry: Concise Commentary on the Whole Bible - 1706 This psalm seems to have been penned upon occasion of some great victory obtained by the church over some threatening enemy or other, and designed to grace the triumph. The LXX. calls it, "A song upon the Assyrians," whence many good interpreters conjecture that it was penned when Sennacherib's army, then besieging Jerusalem, was entirely cut off by a destroying angel in Hezekiah's time; and several passages in the psalm are very applicable to that work of wonder: but there was a religious triumph upon occasion of another victory, in Jehoshaphat's time, which might as well be the subject of this psalm (2 Chron. xx. 28), and it might be called "a song of Asaph" because always sung by the sons of Asaph. Or it might be penned by Asaph who lived in David's time, upon occasion of the many triumphs with which God delighted to honour that reign. Upon occasion of this glorious victory, whatever it was, I. The psalmist congratulates the happiness of the church in having God so nigh, ver. 1-3. II. He celebrates the glory of God's power, which this was an illustrious instance of, ver. 4-6. III. He infers hence what reason all have to fear before him, ver. 7-9. And, IV. What reason his people have to trust in him and to pay their vows to him, ver. 10-12. It is a psalm proper for a thanksgiving day, upon the account of public successes, and not improper at other times, because it is never out of season to glorify God for the great things he has done for his church formerly, especially for the victories of the Redeemer over the powers of darkness, which all those Old-Testament victories were types of, at least those that are celebrated in the psalms. Adam Clarke: Commentary on the Bible - 1831 The true God known in Judah, Israel, Salem, and Zion, Psa 76:1, Psa 76:2. A description of his defeat of the enemies of his people, Psa 76:3-6. How God us to be worshipped, Psa 76:7-9. He should be considered as the chief Ruler: all the potentates of the earth are subject to him, Psa 76:10-12. The title, "To the chief Musician on Neginoth, a Psalm or Song of Asaph." Sae the titles to Psa 4:1-8 : and 6: The Vulgate, Septuagint, and others have, "A Psalm for the Assyrians;" and it is supposed to be a thanksgiving for the defeat of the Assyrians. The Syriac says it is a thanksgiving for the taking of Rabbah, belonging to the children of Ammon. It is considered by some of the best commentators to have been composed after the defeat of Sennacherib. That it was composed after the death of David, and after the two kingdoms of Israel and Judah were separated, is evident from the first verse. If Asaph was its author, it could not be the Asaph that flourished in the days of David but some other gifted and Divinely inspired man of the same name, by whom several others of the Psalms appear to have been composed during the captivity. Albert Barnes: Notes on the Bible - 1834 76:0: This psalm is one of those which in the title are ascribed to Asaph (see Introduction to Ps. 73), and there is no reason to call in question that statement. On the phrase "To the chief Musician on Neginoth," see Introduction to Psa 4:1-8. The occasion on which the psalm was composed is not stated, and cannot now be ascertained. The Septuagint regards it as having had reference to the Assyrians - ᾠδὴ προς τὸν Ἀσσύριον hō dē pros ton Assurion - "An ode to the Assyrian." So the Latin Vulgate; Canticum ad Assyrios. This is the opinion adopted also by Jarchi. The title in the Syriac version is, "When Rabbah of the Ammonites was laid waste; and further it describes the judment of the Messiah against the wicked. Grotius supposes that it was intended to describe the victory over the Ammonites. Rudinger ascribes its composition to the time of the Maccabees. DeWette supposes that it refers to some late period of the Jewish history, but that the particular time is unknown. It would be vain to attempt to ascertain with any certainty the particular occasion on which the psalm was composed. It was evidently on some occasion when an attack had been made on "Salem," that is, on Jerusalem Psa 76:2-3, and when that attack had been repelled, and the enemy had been driven back. Many of the circumstances in the psalm. would agree well with the account of the invasion of the Assyrians under Sennacherib, but there were many other occasions in the Jewish history to which it would, in like manner, be applicable. The psalm is a song of praise for deliverance from an enemy. The contents are as follows: I. The fact that God had made himself known "in Judah," or to the Jewish people - or, that he had manifested himself to them in a remarkable manner, Psa 76:1. II. The fact that he had showed this in a special manner in "Salem," the capital of the nation - referring to some particular time in which this was done, Psa 76:2. III. The manner in which he had done this - by breaking the arrows of the bow, and the shield; by showing that his power was superior to all the defenses which men had set up; and by overcoming entirely the invading foe, Psa 76:3-6. IV. The fact that, on this account, God was to be feared and Rev_erenced, Psa 76:7-9. V. The statement of a great truth, and a most important principle, which had been particularly illustrated by the occurrence; to wit, that the wrath of man would be made to praise God, and that the remainder of wrath he would restrain, Psa 76:10. VI. A call on all people to acknowledge God in a suitable manner, by bringing presents, and by standing in awe of him, Psa 76:11-12. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 76:1, A declaration of God's majesty in the church; Psa 76:11, An exhortation to serve him Rev_erently. Psa 4:1, Psa 54:1, Psa 61:1, Psa 67:1 *titles Carl Friedrich Keil and Franz Delitzsch Praise of God after His Judgment Has Gone Forth No Psalm has a greater right to follow Ps 75:1-10 than this, which is inscribed To the Precentor, with accompaniment of stringed instruments (vid., Ps 4:1), a Psalm by Asaph, a song. Similar expressions (God of Jacob, Ps 75:10; Ps 76:7; saints, wicked of the earth, Ps 75:9; Ps 76:10) and the same impress throughout speak in favour of unity of authorship. In other respects, too, they form a pair: Ps 75:1-10 prepares the way for the divine deed of judgment as imminent, which Ps 76:1-12 celebrates as having taken place. For it is hardly possible for there to be a Psalm the contents of which so exactly coincide with an historical situation of which more is known from other sources, as the contents of this Psalm confessedly (lxx πρὸς τὸν Ἀσσύριον) does with the overthrow of the army of Assyria before Jerusalem and its results. The Psalter contains very similar Psalms which refer to a similar event in the reign of Jehoshaphat, viz., to the defeat at that time of the allied neighbouring peoples by a mutual massacre, which was predicted by the Asaphite Jahaziel (vid., on Ps 46:1-11 and Ps 83). Moreover in Ps 76:1-12 the "mountains of prey," understood of the mountains of Seir with their mounted robbers, would point to this incident. But just as in Ps 75:1-10 the reference to the catastrophe of Assyria in the reign of Hezekiah was indicated by the absence of any mention of the north, so in Ps 76:1-12 both the שׁמּה in Ps 76:4 and the description of the catastrophe itself make this reference and no other natural. The points of contact with Isaiah, and in part with Hosea (cf. Ps 76:4 with Hos 2:20) and Nahum, are explicable from the fact that the lyric went hand in hand with the prophecy of that period, as Isaiah predicts for the time when Jahve shall discharge His fury over Assyria, Is 30:29, "Your song shall re-echo as in the night, in which the feast is celebrated." The Psalm is hexastichic, and a model of symmetrical strophe-structure. John Gill INTRODUCTION TO PSALM 76 To the chief Musician on Neginoth, A Psalm or Song of Asaph. The Targum is, "by the hand of Asaph:'' concerning "neginoth", see the title of Ps 4:1, this psalm is generally thought to be written on account of some great appearance of God for the Jews, or victory obtained by them over their enemies, either the Ammonites in the times of David; so the first part of the Syriac inscription is, "when Rabbah of the children of Ammon was destroyed;'' see 2Kings 12:26 or in the time of Jehoshaphat, when they came up against him, and were in a wonderful manner defeated, which occasioned great joy and thankfulness, 2Chron 20:1. The Septuagint version entitles the psalm "an ode against the Assyrian", in which it is followed by the Vulgate Latin and Ethiopic versions: and it is the opinion of many that it was written on account of the defeat of Sennacherib, and his army, which came up against Jerusalem in the times of Hezekiah, and was destroyed by an angel in one night, and so slept their sleep, and a dead one, with which agree Ps 76:5, so Arama and Theodoret; Jarchi gives this reason for such an interpretation, because we do not find that any enemy fell at or near Jerusalem but he, as is said Ps 76:3, "there brake he the arrows of the bow", &c. nor was one arrow suffered to be thrown into the city, 4Kings 19:32. Kimchi and Ben Melech interpret it of the war of Gog and Magog, yet to come; and the latter part of the Syriac inscription is, "moreover it shows the vengeance of the judgment of Christ against the ungodly;'' and indeed it seems to point out the latter day, when Christ shalt destroy the antichristian kings and states, and save his own people, and shall be feared and praised; as the former part of it may respect his incarnation, appearance, and dwelling in the land of Judea, and so the whole is of the same argument with the preceding psalm.
75:175:1: ՚Ի կատարած ընդ օրհնութիւնս. մի՛ ապականեր. Սաղմոս յԱսափ. երգ առ Ասորեստանեայս. ՀԵ։ 1 Այսուհետեւ՝ Ասափի օրհնութեան սաղմոսը. երգ ասորեստանցիների մասին Գլխաւոր երաժշտին՝ Ասափին Սաղմոսն ու երգը Ի կատարած ընդ օրհնութիւնս. Սաղմոս Ասափայ. երգ առ Ասորեստանեայս: 75:1: ՚Ի կատարած ընդ օրհնութիւնս. մի՛ ապականեր. Սաղմոս յԱսափ. երգ առ Ասորեստանեայս. ՀԵ։ 1 Այսուհետեւ՝ Ասափի օրհնութեան սաղմոսը. երգ ասորեստանցիների մասին Գլխաւոր երաժշտին՝ Ասափին Սաղմոսն ու երգը zohrab-1805▾ eastern-1994▾ western am▾	75:075:1 Начальнику хора. На струнных {орудиях}. Псалом Асафа. Песнь. 75:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ἐν εν in ὕμνοις υμνος hymn ψαλμὸς ψαλμος psalm τῷ ο the Ασαφ ασαφ Asaph; Asaf ᾠδὴ ωδη song πρὸς προς to; toward τὸν ο the Ἀσσύριον ασσυριος Assyrios; Assirios 75:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail אַל־ ʔal- אַל not תַּשְׁחֵ֑ת tašḥˈēṯ שׁחת destroy מִזְמֹ֖ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to אָסָ֣ף ʔāsˈāf אָסָף Asaph שִֽׁיר׃ šˈîr שִׁיר song הֹ֘ודִ֤ינוּ hˈôḏˈînû ידה praise לְּךָ֨׀ llᵊḵˌā לְ to אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s) הֹ֭ודִינוּ ˈhôḏînû ידה praise וְ wᵊ וְ and קָרֹ֣וב qārˈôv קָרֹוב near שְׁמֶ֑ךָ šᵊmˈeḵā שֵׁם name סִ֝פְּר֗וּ ˈsippᵊrˈû ספר count נִפְלְאֹותֶֽיךָ׃ niflᵊʔôṯˈeʸḵā פלא be miraculous 75:1. victori in psalmis canticum Asaph carminisUnto the end, in praises, a psalm for Asaph: a canticle to the Assyrians. For the Chief Musician; on stringed instruments. A Psalm of Asaph, a Song. ^[479] KJV Chapter [76] To the chief Musician on Neginoth, A Psalm [or] Song of Asaph: 75:1 Начальнику хора. На струнных {орудиях}. Псалом Асафа. Песнь. 75:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ἐν εν in ὕμνοις υμνος hymn ψαλμὸς ψαλμος psalm τῷ ο the Ασαφ ασαφ Asaph; Asaf ᾠδὴ ωδη song πρὸς προς to; toward τὸν ο the Ἀσσύριον ασσυριος Assyrios; Assirios 75:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail אַל־ ʔal- אַל not תַּשְׁחֵ֑ת tašḥˈēṯ שׁחת destroy מִזְמֹ֖ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to אָסָ֣ף ʔāsˈāf אָסָף Asaph שִֽׁיר׃ šˈîr שִׁיר song הֹ֘ודִ֤ינוּ hˈôḏˈînû ידה praise לְּךָ֨׀ llᵊḵˌā לְ to אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s) הֹ֭ודִינוּ ˈhôḏînû ידה praise וְ wᵊ וְ and קָרֹ֣וב qārˈôv קָרֹוב near שְׁמֶ֑ךָ šᵊmˈeḵā שֵׁם name סִ֝פְּר֗וּ ˈsippᵊrˈû ספר count נִפְלְאֹותֶֽיךָ׃ niflᵊʔôṯˈeʸḵā פלא be miraculous 75:1. victori in psalmis canticum Asaph carminis Unto the end, in praises, a psalm for Asaph: a canticle to the Assyrians. For the Chief Musician; on stringed instruments. A Psalm of Asaph, a Song. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 76:1: In Judah is God known - The true God revealed himself to the Jews. The Israelites, after the separation of the tribes, had the same knowledge, but they greatly corrupted the Divine worship; though still God was great, even in Israel. Albert Barnes: Notes on the Bible - 1834 76:1: In Judah is God known - That is, he has made himself known there in a special manner; he has evinced his watchful care over the city so as to demand a proper acknowledgment; he has manifested himself there as he has not elsewhere. It is true that God is known, or makes himself known everywhere; but it is also true that he does this in some places, and at some times, in a more marked and striking manner than he does in other places and at other times. The most clear and impressive displays of his character are among his own people - in the church. "His name is great in Israel." Among the people of Israel; or, among his own people. The meaning here is, that, by some act referred to in the psalm, he had so displayed his power and his mercy in favor of that people, as to make it proper that his name should be exalted or praised. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 76:1: A Psalm: This Psalm is entitled in the Septuagint, which is followed by the Vulgate and Appollinarius, Ωδη προς τον Ασσυριον, "An ode against the Assyrian;" and it is considered by many of the best commentators to have been composed by Asaph after the defeat of Sennacherib. of Asaph: or, for Asaph In Judah: Psa 48:1-3, Psa 147:19, Psa 147:20; Deu 4:7, Deu 4:8, Deu 4:34-36; Act 17:23; Rom 2:17-29, Rom 3:1, Rom 3:2 his: Psa 98:2, Psa 98:3, Psa 148:13, Psa 148:14; Ch1 29:10-12; Ch2 2:5, Ch2 2:6; Dan 3:29, Dan 4:1, Dan 4:2 Carl Friedrich Keil and Franz Delitzsch 76:1 In all Israel, and more especially in Judah, is Elohim known (here, according to Ps 76:2, participle, whereas in Ps 9:17 it is the finite verb), inasmuch as He has made Himself known (cf. דּעוּ, Is 33:13). His Name is great in Israel, inasmuch as He has proved Himself to be a great One and is praised as a great One. In Judah more especially, for in Jerusalem, and that upon Zion, the citadel with the primeval gates (Ps 24:7), He has His dwelling-place upon earth within the borders of Israel. שׁלם is the ancient name of Jerusalem; for the Salem of Melchizedek is one and the same city with the Jerusalem of Adonizedek, Josh 10:1. In this primeval Salem God has סוּכּו, His tabernacle (= שׂכּו, Lam 2:6, = סכּתו, as in Ps 27:5), there מעונתו, His dwelling-place, - a word elsewhere used of the lair of the lion (Ps 104:22, Amos 3:4); cf. on the choice of words, Is 31:9. The future of the result ויהי is an expression of the fact which is evident from God's being known in Judah and His Name great in Israel. Ps 76:4 tells what it is by which He has made Himself known and glorified His Name. שׁמּה, thitherwards, in that same place (as in fact the accusative, in general, is used both in answer to the question where? and whither?), is only a fuller form for שׁם, as in Is 22:18; Is 65:9; 4Kings 23:8, and frequently; Arab. ta̱mma (tu̱mma) and תּמּן (from תּמּה) confirm the accusative value of the ah. רשׁפי־קשׁת (with Phe raphatum, cf. on the other hand, Song 8:6) (Note: The pointing is here just as inconsistent as in ילדוּת, and on the contrary מרדּוּת.)) are the arrows swift as lightning that go forth (Job 41:20-28) from the bow; side by side with these, two other weapons are also mentioned, and finally everything that pertains to war is gathered up in the word מלחמה (cf. Hos 2:18). God has broken in pieces the weapons of the worldly power directed against Judah, and therewith this power itself (Is 14:25), and consequently (in accordance with the prediction Hos 1:7, and Isa 10, 14, Is 17:1-14, 29, Is 31:1-9, 33, 37, and more particularly Ps 31:8) has rescued His people by direct interposition, without their doing anything in the matter. Geneva 1599 76:1 "To the chief Musician on Neginoth, A Psalm [or] Song of Asaph." In Judah [is] God (a) known: his name [is] great in Israel. (a) He declares that God's power is evidently seen in preserving his people and destroying his enemies. John Gill 76:1 In Judah is God known,.... God is to be known, and is made known, by his works of creation, and by his providences, and particularly by his judgments in the whole world, even among the Gentiles; and he was made known by his word and ordinances, his statutes and his judgments, among the Jews, to whom these were specially given; and he is made known by his Spirit, and in his Son in a spiritual and saving manner to such who are Jews inwardly, or the true circumcision: moreover this may be understood of Christ, God manifest in the flesh, and regard his appearance in human nature in the land of Judea; he was, according to prophecy, of the tribe of Judah as man, and was born in Bethlehem, a city in that tribe, where David was, and of the family of David, that formerly lived there: and he was made known by John the Baptist, who came preaching in the wilderness of Judea, and by his being baptized of him in Jordan; by his own ministry and miracles in that land, and by the preaching of his apostles in the several cities of it, he was known in person to many; and by the fame of his doctrine and miracles to more, though seemingly but to few: his name is great in Israel; he himself is great, for his name is himself, being the great God, and possessed of all divine perfections; his offices and titles are great, he is a great Saviour, a great High Priest, a great Prophet risen up in Israel, a great King, add the great Shepherd of the sheep; his works which make him known are great, his works of creation and providence, in which he is jointly concerned with his Father; the mighty works he did on earth, and especially the great work of our redemption; and his Gospel, which is called his name, Acts 9:15, brings glad tidings of great and good things; by means of which, and the wonderful things he did in the land of Israel, his fame was spread about in it, for he was sent only to the lost sheep of the house of Israel; here his marvellous works were done, and his Gospel first preached, which afterwards went into all the earth. Robert Jamieson, A. R. Fausset and David Brown 76:1 On Neginoth--(See on Ps 4:1, title). This Psalm commemorates what the preceding anticipates: God's deliverance of His people by a signal interposition of power against their enemies. The occasion was probably the events narrated in 4Kings 19:35; Isa. 37:1-28. (Compare Ps 46:1-11). (Ps 76:1-12) These well-known terms denote God's people and Church and His intimate and glorious relations to them.
75:275:2: Յայտնի՛ է ՚ի Հրէաստանի Աստուած, եւ յԻսրայէլ մէծ է անուն նորա։ 2 Աստուած յայտնի է Հրէաստանում, եւ Իսրայէլում մեծ է անունը նրա: 76 Աստուած Յուդայի մէջ ճանչցուած է. Անոր անունը Իսրայէլի մէջ մեծ է։ Յայտնի է ^[471]ի Հրէաստանի Աստուած``, եւ յԻսրայէլ մեծ է անուն նորա: 75:2: Յայտնի՛ է ՚ի Հրէաստանի Աստուած, եւ յԻսրայէլ մէծ է անուն նորա։ 2 Աստուած յայտնի է Հրէաստանում, եւ Իսրայէլում մեծ է անունը նրա: 76 Աստուած Յուդայի մէջ ճանչցուած է. Անոր անունը Իսրայէլի մէջ մեծ է։ zohrab-1805▾ eastern-1994▾ western am▾	75:175:2 Ведом в Иудее Бог; у Израиля велико имя Его. 75:2 γνωστὸς γνωστος known; what can be known ἐν εν in τῇ ο the Ιουδαίᾳ ιουδαια Ioudaia; Iuthea ὁ ο the θεός θεος God ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel μέγα μεγας great; loud τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him 75:2 כִּ֭י ˈkî כִּי that אֶקַּ֣ח ʔeqqˈaḥ לקח take מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment אֲ֝נִ֗י ˈʔᵃnˈî אֲנִי i מֵישָׁרִ֥ים mêšārˌîm מֵישָׁרִים uprightness אֶשְׁפֹּֽט׃ ʔešpˈōṭ שׁפט judge 75:2. cognoscetur in Iudaea Deus in Israhel magnum nomen eiusIn Judea God is known: his name is great in Israel. 1. In Judah is God known: his name is great in Israel. In Judah [is] God known: his name [is] great in Israel: 75:2 Ведом в Иудее Бог; у Израиля велико имя Его. 75:2 γνωστὸς γνωστος known; what can be known ἐν εν in τῇ ο the Ιουδαίᾳ ιουδαια Ioudaia; Iuthea ὁ ο the θεός θεος God ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel μέγα μεγας great; loud τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him 75:2 כִּ֭י ˈkî כִּי that אֶקַּ֣ח ʔeqqˈaḥ לקח take מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment אֲ֝נִ֗י ˈʔᵃnˈî אֲנִי i מֵישָׁרִ֥ים mêšārˌîm מֵישָׁרִים uprightness אֶשְׁפֹּֽט׃ ʔešpˈōṭ שׁפט judge 75:2. cognoscetur in Iudaea Deus in Israhel magnum nomen eius In Judea God is known: his name is great in Israel. 1. In Judah is God known: his name is great in Israel. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. "Ведом в Иудее Бог", сделалось известным имя Того, который в Иудее управляет и покровительствует ей, т. е. имя Иеговы сделалось повсюду известным. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Triumph in God. 1 In Judah is God known: his name is great in Israel. 2 In Salem also is his tabernacle, and his dwelling place in Zion. 3 There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah. 4 Thou art more glorious and excellent than the mountains of prey. 5 The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands. 6 At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep. The church is here triumphant even in the midst of its militant state. The psalmist, in the church's name, triumphs here in God, the centre of all our triumphs. I. In the revelation God had made of himself to them, v. 1. It is the honour and privilege of Judah and Israel that among them God is known, and where he is known his name will be great. God is known as he is pleased to make himself known; and those are happy to whom he discovers himself--happy people that have their land filled with the knowledge of God, happy persons that have their hearts filled with that knowledge. In Judah God was known as he was not known in other nations, which made the favour the greater, inasmuch as it was distinguishing, Ps. cxlvii. 19, 20. II. In the tokens of God's special presence with them in his ordinances, v. 2. In the whole land of Judah and Israel God was known and his name was great; but in Salem, in Zion, were his tabernacle and his dwelling-place. There he kept court; there he received the homage of his people by their sacrifices and entertained them by the feasts upon the sacrifices; thither they came to address themselves to him, and thence by his oracles he issued out his orders; there he recorded his name, and of that place he said, Her will I dwell, for I have desired it. It is the glory and happiness of a people to have God among them by his ordinances; but his dwelling-place is a tabernacle, a movable dwelling. Yet a little while is that light with us. III. In the victories they had obtained over their enemies (v. 3): There broke he the arrows of the bow. Observe how threatening the danger was. Though Judah and Israel, Salem and Zion, were thus privileged, yet war is raised against them, and the weapons of war are furbished. 1. Here are bow and arrows, shield and sword, and all for battle; but all are broken and rendered useless. And it was done there, (1.) In Judah and in Israel, in favour of that people near to God. While the weapons of war were used against other nations they answered their end, but, when turned against that holy nation, they were immediately broken. The Chaldee paraphrases it thus: When the house of Israel did his will he placed his majesty among them, and there he broke the arrows of the bow; while they kept closely to his service they were great and safe, and every thing went well with them. Or, (2.) In the tabernacle and dwelling-place in Zion, there he broke the arrows of the bow; it was done in the field of battle, and yet it is said to be done in the sanctuary, because done in answer to the prayers which God's people there made to him and in the performance of the promises which he there made to them, of both which see that instance, 2 Chron. xx. 5, 14. Public successes are owing as much to what is done in the church as to what is done in the camp. Now, 2. This victory redounded very much, (1.) To the immortal honour of Israel's God (v. 4): Thou art, and hast manifested thyself to be, more glorious and excellent than the mountains of prey. [1.] "Than the great and mighty ones of the earth in general, who are high, and think themselves firmly fixed like mountains, but are really mountains of prey, oppressive to all about them. It is their glory to destroy; it is thine to deliver." [2.] "Than our invaders in particular. When they besieged the cities of Judah, they cast up mounts against them, and raised batteries; but thou art more able to protect us than they are to annoy us." Wherein the enemies of the church deal proudly it will appear that God is above them. (2.) To the perpetual disgrace of the enemies of Israel, v. 5, 6. They were stouthearted, men of great courage and resolution, flushed with their former victories, enraged against Israel, confident of success; they were men of might, robust and fit for service; they had chariots and horses, which were then greatly valued and trusted to in war, Ps. xx. 7. But all this force was of no avail when it was levelled against Jerusalem. [1.] The stouthearted have despoiled and disarmed themselves (so some read it); when God pleases he can make his enemies to weaken and destroy themselves. They have slept, not the sleep of the righteous, who sleep in Jesus, but their sleep, the sleep of sinners, that shall awake to everlasting shame and contempt. [2.] The men of might can no more find their hands than the stout-hearted can their spirit. As the bold men are cowed, so the strong men are lamed, and cannot so much as find their hands, to save their own heads, much less to hurt their enemies. [3.] The chariots and horses may be truly said to be cast into a dead sleep when their drivers and their riders were so. God did but speak the word, as the God of Jacob that commands deliverances for Jacob, and, at his rebuke, the chariot and horse were both cast into a dead sleep. When the men were laid dead upon the spot by the destroying angel the chariot and horse were not at all formidable. See the power and efficacy of God's rebukes. With what pleasure may we Christians apply all this to the advantages we enjoy by the Redeemer! It is through him that God is known; it is in him that God's name is great; to him it is owing that God has a tabernacle and a dwelling-place in his church. He it was that vanquished the strong man armed, spoiled principalities and powers, and made a show of them openly. Adam Clarke: Commentary on the Bible - 1831 76:2: In Salem also is his tabernacle - Salem was the ancient name of Zebus, afterward called Jerusalem. Here was the tabernacle set up; but afterwards, when the temple was built on Mount Zion, there was his habitation. The Psalm was evidently composed after the building of Solomon's temple. Albert Barnes: Notes on the Bible - 1834 76:2: In Salem also - This was the ancient name for Jerusalem, and is evidently so used here. It continued to be given to the town until the time of David, when it was called "Jerusalem." See the notes at Isa 1:1. The word properly means "peace," and is so rendered here by the Septuagint, ἐν εἰρήνῃ ὁ τόπος αύτοῦ en eirē nē ho topos autou - "his place is in peace." There may have been an allusion here to that ancient signification of the name, as being more poetical, and as suggesting the fact that God had restored peace to the city and nation when invaded. Is his tabernacle - The tent, or sacred place where he is worshipped. Salem or Jerusalem was made the place of public worship, and the ark removed there by David, Sa2 6:17. And his dwelling-place in Zion - That is, on Mount Zion - the portion of Jerusalem in which David built his own palace, and which he made the place of public worship. This remained so until the temple was built on Mount Moriah; see the notes at Psa 2:6; compare Psa 9:11; Psa 48:12; Psa 65:1. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 76:2: Salem: Gen 14:18; Heb 7:1, Heb 7:2 dwelling: Psa 132:13, Psa 132:14; Ch2 6:6; Isa 12:6 Geneva 1599 76:2 In (b) Salem also is his tabernacle, and his dwelling place in Zion. (b) Which later was called Jerusalem. John Gill 76:2 In Salem also is his tabernacle,.... That is, in Jerusalem, as the Targum expresses it, where the tabernacle of Moses and the ark of the covenant were, and afterwards the temple of Solomon, which the Targum here calls the house of the sanctuary; and may be interpreted of the human nature of Christ, the true tabernacle which God pitched, and not man, in which the divine word when he was made flesh dwelt or tabernacled among the Jews at Jerusalem, and in other parts of Judea, Heb 8:2. Salem or Jerusalem often signifies the church of God in Gospel times, in the midst of which Christ resides, and where he grants his gracious presence, Heb 12:22 and in the New Jerusalem the tabernacle of God will be with men, and he will dwell among them, Rev_ 21:2. The Septuagint translate the word, and render it, "in peace", as in Heb 7:2, the God of peace dwells among those that live in peace, 2Cor 13:11, and his dwelling place in Zion; where the ark was brought by David, and the temple was built by Solomon, into which, as rebuilt by Zerubbabel, Christ came, and here he preached; a figure of the church, which is his habitation. John Wesley 76:2 Salem - In Jerusalem, which was anciently called Salem. Zion - Largely so called, as it includes Moriah, an adjoining hill. Robert Jamieson, A. R. Fausset and David Brown 76:2 Salem-- (Gen 14:18) is Jerusalem.
75:375:3: Եղեւ խաղաղութիւն տեղի նորա, եւ բնակութիւն նորա Սիովն։ 3 Նրա տեղը խաղաղութեան մէջ է, եւ նրա բնակութիւնը՝ Սիոնում: 2 Անոր խորանը Սաղէմի մէջ է Եւ անոր բնակարանը՝ Սիօնի մէջ։ Եղեւ ^[472]խաղաղութիւն տեղի`` նորա, եւ բնակութիւն նորա ի Սիոն: 75:3: Եղեւ խաղաղութիւն տեղի նորա, եւ բնակութիւն նորա Սիովն։ 3 Նրա տեղը խաղաղութեան մէջ է, եւ նրա բնակութիւնը՝ Սիոնում: 2 Անոր խորանը Սաղէմի մէջ է Եւ անոր բնակարանը՝ Սիօնի մէջ։ zohrab-1805▾ eastern-1994▾ western am▾	75:275:3 И было в Салиме жилище Его и пребывание Его на Сионе. 75:3 καὶ και and; even ἐγενήθη γινομαι happen; become ἐν εν in εἰρήνῃ ειρηνη peace ὁ ο the τόπος τοπος place; locality αὐτοῦ αυτος he; him καὶ και and; even τὸ ο the κατοικητήριον κατοικητηριον settlement αὐτοῦ αυτος he; him ἐν εν in Σιων σιων Siōn; Sion 75:3 נְֽמֹגִ֗ים nᵊˈmōḡˈîm מוג faint אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יֹשְׁבֶ֑יהָ yōšᵊvˈeʸhā ישׁב sit אָנֹכִ֨י ʔānōḵˌî אָנֹכִי i תִכַּ֖נְתִּי ṯikkˌantî תכן estimate עַמּוּדֶ֣יהָ ʕammûḏˈeʸhā עַמּוּד pillar סֶּֽלָה׃ ssˈelā סֶלָה sela 75:3. et erit in Salem tabernaculum eius et habitatio eius in SionAnd his place is in peace: and his abode in Sion: 2. In Salem also is his tabernacle, and his dwelling place in Zion. In Salem also is his tabernacle, and his dwelling place in Zion: 75:3 И было в Салиме жилище Его и пребывание Его на Сионе. 75:3 καὶ και and; even ἐγενήθη γινομαι happen; become ἐν εν in εἰρήνῃ ειρηνη peace ὁ ο the τόπος τοπος place; locality αὐτοῦ αυτος he; him καὶ και and; even τὸ ο the κατοικητήριον κατοικητηριον settlement αὐτοῦ αυτος he; him ἐν εν in Σιων σιων Siōn; Sion 75:3 נְֽמֹגִ֗ים nᵊˈmōḡˈîm מוג faint אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יֹשְׁבֶ֑יהָ yōšᵊvˈeʸhā ישׁב sit אָנֹכִ֨י ʔānōḵˌî אָנֹכִי i תִכַּ֖נְתִּי ṯikkˌantî תכן estimate עַמּוּדֶ֣יהָ ʕammûḏˈeʸhā עַמּוּד pillar סֶּֽלָה׃ ssˈelā סֶלָה sela 75:3. et erit in Salem tabernaculum eius et habitatio eius in Sion And his place is in peace: and his abode in Sion: 2. In Salem also is his tabernacle, and his dwelling place in Zion. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. "Салим" - название древнее Иерусалима, где Господь постоянно пребывает во Святом Святых храма. Adam Clarke: Commentary on the Bible - 1831 76:3: There brake he the arrows of the bow - רשפי rishphey, the fiery arrows. Arrows, round the heads of which inflammable matter was rolled, and then ignited, were used by the ancients, and shot into towns to set them on fire; and were discharged among the towers and wooden works of besiegers. The Romans called them phalaricae; and we find them mentioned by Virgil, Aen. lib. ix., ver. 705: - Sed magnum stridens contorta phalarica venit, Fulminis acta modo. On this passage Servius describes the phalarica as a dart or spear with a spherical leaden head to which fire was attached. Thrown by a strong hand, it killed those whom it hit, and set fire to buildings, etc. It was called phalarica from the towers called phalae from which it was generally projected. In allusion to these St. Paul speaks of the fiery darts of the devil, Eph 6:16, to the note on which the reader is requested to refer. The shield and the sword - If this refers to the destruction of Sennacherib's army, it may be truly said that God rendered useless all their warlike instruments, his angel having destroyed 185,000 of them in one night. Albert Barnes: Notes on the Bible - 1834 76:3: There brake he the arrows of the bow - That is, in Salem, or near Salem. The language is such as would be used in reference to invaders, or to armies that came up to storm the city. The occasion is unknown; but the meaning is, that God drove the invading army back, and showed his power in defending the city. The phrase "the arrows of the bow," is literally, "the lightnings of the bow," the word rendered "arrows" meaning properly "flame;" and then, "lightning." The idea is, that the arrows sped from the bow with the rapidity of lightning. The shield - Used for defense in war. See Psa 5:12; Psa 33:20; compare the notes at Eph 6:16. And the sword - That is, he disarmed his enemies, or made them as powerless as if their swords were broken. And the battle - He broke the force of the battle; the strength of the armies drawn up for conflict. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 76:3: There: Psa 46:9; Ch2 14:12, Ch2 14:13, Ch2 20:25, Ch2 32:21; Isa 37:35, Isa 37:36; Eze 39:3, Eze 39:4, Eze 39:9, Eze 39:10 John Gill 76:3 There brake he the arrows of the bow.... The Targum is, "there brake he the arrows and the bows of the people that make war;'' the word translated "arrows", signifies "sparks or coals of fire"; see Job 5:7 and is used of arrows, because they fly swiftly, as sparks do, or because of their brightness, or because fiery; so we read of "the fiery darts of Satan", Eph 6:16, and perhaps they may be meant here: when Christ our Lord suffered near Jerusalem, he spoiled principalities and powers, and broke their strength and might, and made peace by the blood of his cross, in which he triumphed over them; for the destroying of these instruments of war with what follow: the shield, and the sword, and the battle, is expressive of making wars to cease, and causing peace; and may include the peace which was all the world over at the birth of Christ, and was foretold and expressed in much such language as here, Zech 9:9, and also that which was made by his sufferings and death, and which was published in his Gospel by his apostles, whom he sent forth unarmed, whose weapons were not carnal, but spiritual; and likewise the spiritual peace he gives to his people, quenching the fiery darts of Satan, and delivering them from the archers that shoot at them, and sorely grieve them; as well as that peace which shall be in the world and churches in the latter day; see Ps 46:11, Selah. See Gill on Ps 3:2. John Wesley 76:3 There - At Jerusalem. Sword - Both offensive and defensive weapons. Battle - All the power of the army, which was put in battle - array. Robert Jamieson, A. R. Fausset and David Brown 76:3 brake . . . the arrows--literally, "thunderbolts" (Ps 78:48), from their rapid flight or ignition (compare Ps 18:14; Eph 6:16). the battle--for arms (Hos 2:18).
75:475:4: Անդ խորտակեաց Տէր զզօրութիւն աղեղան, զզէ՛ն զսո՛ւր եւ զճակատամարտ։ 4 Այնտեղ խորտակեց Տէրն աղեղի զօրութիւնը եւ զէնքը, սուրն ու ճակատամարտը: 3 Տէրը հոն ջարդեց աղեղին նետերը, Վահանը, սուրը եւ պատերազմի զէնքերը։ (Սէլա։) Անդ խորտակեաց Տէր զզօրութիւն աղեղան, զզէն` զսուր եւ զճակատամարտ:^[473]: 75:4: Անդ խորտակեաց Տէր զզօրութիւն աղեղան, զզէ՛ն զսո՛ւր եւ զճակատամարտ։ 4 Այնտեղ խորտակեց Տէրն աղեղի զօրութիւնը եւ զէնքը, սուրն ու ճակատամարտը: 3 Տէրը հոն ջարդեց աղեղին նետերը, Վահանը, սուրը եւ պատերազմի զէնքերը։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	75:375:4 Там сокрушил Он стрелы лука, щит и меч и брань. 75:4 ἐκεῖ εκει there συνέτριψεν συντριβω fracture; smash τὰ ο the κράτη κρατος dominion τῶν ο the τόξων τοξον bow ὅπλον οπλον armament; weapon καὶ και and; even ῥομφαίαν ρομφαια broadsword καὶ και and; even πόλεμον πολεμος battle διάψαλμα διαψαλμα interlude; rest 75:4 אָמַ֣רְתִּי ʔāmˈartî אמר say לַֽ֭ ˈlˈa לְ to † הַ the הֹולְלִים hôlᵊlîm הלל be infatuated אַל־ ʔal- אַל not תָּהֹ֑לּוּ tāhˈōllû הלל be infatuated וְ֝ ˈw וְ and לָ lā לְ to † הַ the רְשָׁעִ֗ים rᵊšāʕˈîm רָשָׁע guilty אַל־ ʔal- אַל not תָּרִ֥ימוּ tārˌîmû רום be high קָֽרֶן׃ qˈāren קֶרֶן horn 75:4. ibi confringet volatilia arcus scutum et gladium et bellum semperThere hath he broken the powers of bows, the shield, the sword, and the battle. 3. There he brake the arrows of the bow; the shield, and the sword, and the battle. There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah: 75:4 Там сокрушил Он стрелы лука, щит и меч и брань. 75:4 ἐκεῖ εκει there συνέτριψεν συντριβω fracture; smash τὰ ο the κράτη κρατος dominion τῶν ο the τόξων τοξον bow ὅπλον οπλον armament; weapon καὶ και and; even ῥομφαίαν ρομφαια broadsword καὶ και and; even πόλεμον πολεμος battle διάψαλμα διαψαλμα interlude; rest 75:4 אָמַ֣רְתִּי ʔāmˈartî אמר say לַֽ֭ ˈlˈa לְ to † הַ the הֹולְלִים hôlᵊlîm הלל be infatuated אַל־ ʔal- אַל not תָּהֹ֑לּוּ tāhˈōllû הלל be infatuated וְ֝ ˈw וְ and לָ lā לְ to † הַ the רְשָׁעִ֗ים rᵊšāʕˈîm רָשָׁע guilty אַל־ ʔal- אַל not תָּרִ֥ימוּ tārˌîmû רום be high קָֽרֶן׃ qˈāren קֶרֶן horn 75:4. ibi confringet volatilia arcus scutum et gladium et bellum semper There hath he broken the powers of bows, the shield, the sword, and the battle. 3. There he brake the arrows of the bow; the shield, and the sword, and the battle. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 76:4: Than the mountains of prey - This is an address to Mount Zion. Thou art more illustrious and excellent than all the mountains of prey, i.e., where wild beasts wander, and prey on those that are more helpless than themselves. Zion was the place where God dwelt; the other mountains were the abode of wild beasts. Albert Barnes: Notes on the Bible - 1834 76:4: Thou art more glorious and excellent - The word rendered glorious - נאור na'ô r - is from the verb which means "to shine," to give light, and the word would properly refer to a luminous or "shining" object - as the sun, the source of light. Hence, it means "shining," splendid, glorious; and it is thus applied to the Divine Being with reference to his perfections, being like light. Compare Jo1 1:5. The word rendered "excellent," means exalted, noble, great. These words are applied here to God from the manifestation of his perfections in the case referred to. Than the mountains of prey - The word "prey" as employed here - טרף ṭ ereph - means that which is obtained by hunting; and then, plunder. It is usually applied to the food of wild beasts, beasts of prey. Here it refers to the "mountains" considered as the abode or stronghold of robbers and banditti, from where they sally forth in search of plunder. These mountains, in their heights, their rocks, their fastnesses, furnished safe places of retreat for robbers, and hence, they became emblems of power. It is not improbable that the hordes referred to in the psalm had their abodes in such mountains, and hence, the psalmist says that God who made those mountains and hills was superior to them in strength and power. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 76:4: mountains: Jer 4:7; Eze 19:1-4, Eze 19:6, Eze 38:12, Eze 38:13; Dan 7:4-8, Dan 7:17-28 Carl Friedrich Keil and Franz Delitzsch 76:4 The "mountains of prey," for which the lxx has ὀρέων αἰωνίων (טרם?), is an emblematical appellation for the haughty possessors of power who also plunder every one that comes near them, (Note: One verse of a beautiful poem of the Muḥammel which Ibn Dûchı̂, the phylarch of the Beni Zumeir, an honoured poet of the steppe, dictated to Consul Wetzstein runs thus: The noble are like a very lofty hill-side upon which, when thou comest to it, thou findest an evening meal and protection (Arab. 'l-‛š' w-ḏry).) or the proud and despoiling worldly powers. Far aloft beyond these towers the glory of God. He is נאור, illustris, prop. illumined; said of God: light-encircled, fortified in light, in the sense of Dan 2:22; Ti1 6:16. He is the אדּיר, to whom the Lebanon of the hostile army of the nations must succumb (Is 10:34) According to Solinus (ed. Mommsen, p. 124) the Moors call Atlas Addirim. This succumbing is described in Ps 76:6. The strong of heart or stout-hearted, the lion-hearted, have been despoiled, disarmed, exuti; אשׁתּוללוּ (Note: With orthophonic Gaja, vid., Baer's Metheg-Setzung, 45.) is an Aramaizing praet. Hithpo. (like אתחבּר, 2Chron 20:35, cf. Dan 4:16; Is 63:3) with a passive signification. From Ps 76:6 we see that the beginning of the catastrophe is described, and therefore נמוּ (perhaps on that account accented on the ult.) is meant inchoatively: they have fallen into their sleep, viz., the eternal sleep (Jer 51:39, Jer 51:57), as Nahum says (Nahum 3:18): thy shepherds sleep, O king of Assyria, thy valiant ones rest. In Ps 76:6 we see them lying in the last throes of death, and making a last effort to spring up again. But they cannot find their hands, which they have lifted up threateningly against Jerusalem: these are lamed, motionless, rigid and dead; cf. the phrases in Josh 8:20; 2Kings 7:27, and the Talmudic phrase, "he did not find his hands and feet in the school-house," i.e., he was entirely disconcerted and stupefied. (Note: Dukes, Rabbinische Blumenlese, S. 191.) This field of corpses is the effect of the omnipotent energy of the word of the God of Jacob; cf. וגער בּו, Is 17:13. Before His threatening both war-chariot and horse (ו - ו) are sunk into motionlessness and unconsciousness - an allusion to Ex. 15, as in Is 43:17 : who bringeth out chariot and horse, army and heroes - together they faint away, they shall never rise; they have flickered out, like a wick they are extinguished. Geneva 1599 76:4 Thou [art] more glorious [and] excellent than (c) the mountains of prey. (c) He compares the kingdom full of extortion and rapine to the mountains that are full of ravening beasts. John Gill 76:4 Thou art more glorious and excellent than the mountains of prey. Which is to be understood not of Zion, as some interpret it; though it is true that the mountain of Zion, or the church of Christ, his kingdom and interest, shall in the latter day be more glorious and excellent than all other mountains, kingdoms, and interests; see Is 2:2, but of God or Christ before spoken of; and so the Targum, "bright, to be feared, art thou, O God, to be praised from the house of thy sanctuary.'' Christ, who is God over all, is "bright" (z), splendid, and glorious, in his divine nature, being the brightness of his Father's glory, and the express image of his person: and "excellent" in his office as Mediator, and in all his works as such; and in human nature, at he is exalted at his Father's right hand, far above all principality, power, might, and dominion, signified here by "mountains of prey": the kingdoms of this world, because of their eminence and strength, are compared to mountains: see Is 41:15 and may be called "mountains of prey", in allusion to mountains inhabited by beasts of prey, as lions and leopards; see Song 4:8 because obtained and possessed by tyranny and oppression. Christ is more glorious and excellent than the kings of the earth; he is higher than they, and is King of kings; he is richer than they, the earth is the Lord's, and the fulness thereof, the world, and they that dwell therein; he is wiser than they, by him kings reign, and princes decree justice; he is more powerful than they, and all must submit to him, and all will serve him hereafter; and his kingdom will be greater than theirs, more large and more lasting; it will be an everlasting one, and reach from sea to sea, and even to the ends of the earth. (z) "illustris", Pagninus, Montanus, Musculus, Junius & Tremellius, Piscator; "illustrior", Tigurine, version; "splendidus", Vatablus, Gejerus, Michaelis; "bright", Ainsworth. John Wesley 76:4 Thou - O God. Than - The greatest kings and empires of the earth, which in prophetic writings are often compared to mountains. And they are called mountains of prey, because they generally were established by tyranny, and maintained by preying upon their own subjects, or other kingdoms. Robert Jamieson, A. R. Fausset and David Brown 76:4 Thou--God. mountains of prey--great victorious nations, as Assyria (Is 41:15; Ezek 38:11-12; Zech 4:7).
75:575:5: Լուսատու ես դու սքանչելապէս լերանցն յաւիտենից. 5 Դու սքանչելի լուսատուն ես յաւերժական լեռների: 4 Դուն փառաւոր ես, Յաւիտենական լեռներէն աւելի գերազանց ես։ Լուսատու ես դու սքանչելապէս ^[474]լերանցն յաւիտենից: 75:5: Լուսատու ես դու սքանչելապէս լերանցն յաւիտենից. 5 Դու սքանչելի լուսատուն ես յաւերժական լեռների: 4 Դուն փառաւոր ես, Յաւիտենական լեռներէն աւելի գերազանց ես։ zohrab-1805▾ eastern-1994▾ western am▾	75:475:5 Ты славен, могущественнее гор хищнических. 75:5 φωτίζεις φωτιζω illuminate; enlighten σὺ συ you θαυμαστῶς θαυμαστως from; away ὀρέων ορος mountain; mount αἰωνίων αιωνιος eternal; of ages 75:5 אַל־ ʔal- אַל not תָּרִ֣ימוּ tārˈîmû רום be high לַ la לְ to † הַ the מָּרֹ֣ום mmārˈôm מָרֹום high place קַרְנְכֶ֑ם qarnᵊḵˈem קֶרֶן horn תְּדַבְּר֖וּ tᵊḏabbᵊrˌû דבר speak בְ vᵊ בְּ in צַוָּ֣אר ṣawwˈār צַוָּאר neck עָתָֽק׃ ʕāṯˈāq עָתָק unrestrained 75:5. lumen tu es Magnifice a montibus captivitatisThou enlightenest wonderfully from the everlasting hills. 4. Glorious art thou excellent, from the mountains of prey. Thou [art] more glorious [and] excellent than the mountains of prey: 75:5 Ты славен, могущественнее гор хищнических. 75:5 φωτίζεις φωτιζω illuminate; enlighten σὺ συ you θαυμαστῶς θαυμαστως from; away ὀρέων ορος mountain; mount αἰωνίων αιωνιος eternal; of ages 75:5 אַל־ ʔal- אַל not תָּרִ֣ימוּ tārˈîmû רום be high לַ la לְ to † הַ the מָּרֹ֣ום mmārˈôm מָרֹום high place קַרְנְכֶ֑ם qarnᵊḵˈem קֶרֶן horn תְּדַבְּר֖וּ tᵊḏabbᵊrˌû דבר speak בְ vᵊ בְּ in צַוָּ֣אר ṣawwˈār צַוָּאר neck עָתָֽק׃ ʕāṯˈāq עָתָק unrestrained 75:5. lumen tu es Magnifice a montibus captivitatis Thou enlightenest wonderfully from the everlasting hills. 4. Glorious art thou excellent, from the mountains of prey. 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. "Могущественнее гор хищнических". Гора" - образ несокрушимости. Горы хищнические - ассирияне, нападавшие на Иерусалим в надежде богатой добычи. Среди тогдашних народов Востока они были самыми грозными врагами, но Господь показал, что Он "могущественнее их". Adam Clarke: Commentary on the Bible - 1831 76:5: The stout-hearted are spoiled - The boasting blasphemers, such as Rab-shakeh, and his master Sennacherib, the king of Assyria. They have slept their sleep - They were asleep in their tent when the destroying angel, the suffocating wind, destroyed the whole; they over whom it passed never more awoke. None of the men of might - Is not this a strong irony? Where are your mighty men? their boasted armor, etc.? Albert Barnes: Notes on the Bible - 1834 76:5: The stout-hearted are spoiled - The valiant men, the men who came so confidently to the invasion. The word "spoiled" here, as elsewhere in the Scriptures, means "plundered," not (as the word is now used) "corrupted." See the notes at Col 2:8. They have slept their sleep - They are dead; they have slept their last sleep. Death, in the Scriptures, as in all other writings, is often compared with sleep. And none of the men of might - The men who came forth for purposes of war and conquest. Have found their hands - The Septuagint renders this, "Have found nothing in their hands;" that is, they have obtained no plunder. Luther renders it, "And all warriors must suffer their hands to fall." De Wette, "Have lost their hands?" The idea seems to be, that they had lost the use of their hands; that is, that they had no use for them, or did not find them of any use. They could not employ them for the purpose for which they were intended, but were suddenly stricken down. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 76:5: stouthearted: Job 40:10-12; Isa 46:12; Dan 4:37; Luk 1:51, Luk 1:52 they: Psa 13:3; Isa 37:36; Jer 51:39; Nah 3:18 and: Isa 31:8; Eze 30:21-25 Geneva 1599 76:5 The stouthearted are spoiled, they have slept their sleep: and none of the men of might have (d) found their hands. (d) God has taken their spirits and strength from them as though their hands were cut off. John Gill 76:5 The stout hearted are spoiled,.... The Assyrian army, its officers and generals, that came up against Jerusalem, with great resolution and courage, and with daring impiety and blasphemy against the God of heaven, as Rabshakeh and others; these were spoiled, and their armour and riches became a prey to those they thought to have made a prey of. So principalities and powers were spoiled by Christ upon the cross, and Satan, the strong man armed, has in the conversion of a sinner his armour taken from him, and his spoils divided by him that is stronger than he; and such as are stouthearted, and far from true righteousness, are stripped of their own, and made willing, in the day of Christ's power upon them, to submit to his; and as for antichrist, whose look is more stout than his fellows, that exalts himself above all that is called God, and opens his mouth in blasphemy against him and his followers, he shall be destroyed with the breath of Christ's mouth, and the brightness of his coming: or "the stout hearted have spoiled themselves" (a); as the Midianites did, or gave themselves for a prey; so the Targum, "the stouthearted have cast off from them the weapons of war;'' threw away their armour, and ran away, such of them as were not destroyed by the angel. It is observable, that the Hebrew word, translated "spoiled", is in the Syriac form: they have slept their sleep: the sleep of death, as did the Assyrians when smitten by the angel, which was done in the night, when probably they were fast asleep, and so never awoke more, as the Babylonians, Jer 51:57. So Jezebel, or the Romish antichrist, shall be cast into a bed, and her children killed with death, Rev_ 2:22. Death is often in Scripture signified by a sleep, both the death of the righteous and of the wicked; but there is a difference between the one and the other; wherefore the death of the wicked here is called "their sleep"; the one sleep in Jesus, in his arms, and under his guardianship, the other not; to the one death is a true and proper rest from toil and labour, to the other only a cessation from doing mischief, Job 3:17, the one rests in hopes of a glorious resurrection, the other not; the one will awake in Christ's likeness, and to everlasting life; the other in the image of Satan, and to everlasting shame and contempt: and none of the men of might have found their hands; none of the valiant soldiers in the Assyrian army could find their hands to fight their enemies, or defend themselves; as men in a deep sleep cannot find their hands to do anything, and are as if they had none, and still less in a dead sleep. The Targum is, "they were not able to lay hold on their armour with their hands.'' This was the case of them that were killed; and as for those that remained alive, they were struck with such a panic, that their hearts could not endure, nor their hands be strong when God thus dealt with them; and so it will be with the antichristian army at the battle of Armageddon; and so it is with the wicked at death, they cannot find their hands so as to prevent it; and when it has seized upon them, they cannot find their hands to do any more mischief. (a) "praedae se exposnerunt", Tigurine version, Gejerus; "dediderunt se in praedam", Junius & Tremellius, Piscator. John Wesley 76:5 Sleep - Even a perpetual sleep. Robert Jamieson, A. R. Fausset and David Brown 76:5 slept their sleep--died (Ps 13:3). none . . . found . . . hands--are powerless.
75:675:6: խռովեսցին ամենեքեան որ անմիտ են սրտիւք, ննջեցին զքունս իւրեանց եւ ո՛չ ինչ գտին։ Ամենայն արք ՚ի մեծութեան ձեռաց իւրեանց[7161]. [7161] Ոմանք.Ոյք անմիտ էին սրտ՛՛... եւ ինչ ո՛չ գտին... ՚ի մեծութիւն ձե՛՛։ 6 Բոլոր անմիտ սիրտ ունեցողները պիտի խռովուեն, պիտի ննջեն եւ ոչինչ պիտի չգտնեն. բոլոր մարդիկ, որոնց ձեռքում հարստութիւն կար, ննջեցին եւ ոչինչ չգտան: 5 Սրտով զօրաւորները յափշտակուեցան, Քունի մէջ թաղուեցան, Բոլոր զօրեղ մարդիկը ձեռքերնին չկրցան գործածել։ խռովեսցին ամենեքեան որ անմիտ`` են սրտիւք. ննջեցին զքունս իւրեանց եւ ինչ ոչ գտին ամենայն արք ի մեծութեան ձեռաց իւրեանց: 75:6: խռովեսցին ամենեքեան որ անմիտ են սրտիւք, ննջեցին զքունս իւրեանց եւ ո՛չ ինչ գտին։ Ամենայն արք ՚ի մեծութեան ձեռաց իւրեանց[7161]. [7161] Ոմանք.Ոյք անմիտ էին սրտ՛՛... եւ ինչ ո՛չ գտին... ՚ի մեծութիւն ձե՛՛։ 6 Բոլոր անմիտ սիրտ ունեցողները պիտի խռովուեն, պիտի ննջեն եւ ոչինչ պիտի չգտնեն. բոլոր մարդիկ, որոնց ձեռքում հարստութիւն կար, ննջեցին եւ ոչինչ չգտան: 5 Սրտով զօրաւորները յափշտակուեցան, Քունի մէջ թաղուեցան, Բոլոր զօրեղ մարդիկը ձեռքերնին չկրցան գործածել։ zohrab-1805▾ eastern-1994▾ western am▾	75:575:6 Крепкие сердцем стали добычею, уснули сном своим, и не нашли все мужи силы рук своих. 75:6 ἐταράχθησαν ταρασσω stir up; trouble πάντες πας all; every οἱ ο the ἀσύνετοι ασυνετος uncomprehending τῇ ο the καρδίᾳ καρδια heart ὕπνωσαν υπνοω slumber; sleep αὐτῶν αυτος he; him καὶ και and; even οὐχ ου not εὗρον ευρισκω find οὐδὲν ουδεις no one; not one πάντες πας all; every οἱ ο the ἄνδρες ανηρ man; husband τοῦ ο the πλούτου πλουτος wealth; richness ταῖς ο the χερσὶν χειρ hand αὐτῶν αυτος he; him 75:6 כִּ֤י kˈî כִּי that לֹ֣א lˈō לֹא not מִ֭ ˈmi מִן from מֹּוצָא mmôṣˌā מֹוצָא issue וּ û וְ and מִֽ mˈi מִן from מַּעֲרָ֑ב mmaʕᵃrˈāv מַעֲרָב sunset וְ֝ ˈw וְ and לֹ֗א lˈō לֹא not מִ mi מִן from מִּדְבַּ֥ר mmiḏbˌar מִדְבָּר desert הָרִֽים׃ hārˈîm הַר mountain 75:6. spoliati sunt superbi corde dormitaverunt somnum suum et non invenerunt omnes viri exercitus manus suasAll the foolish of heart were troubled. They have slept their sleep; and all the men of riches have found nothing in their hands. 5. The stouthearted are spoiled, they have slept their sleep; and none of the men of might have found their hands. The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands: 75:6 Крепкие сердцем стали добычею, уснули сном своим, и не нашли все мужи силы рук своих. 75:6 ἐταράχθησαν ταρασσω stir up; trouble πάντες πας all; every οἱ ο the ἀσύνετοι ασυνετος uncomprehending τῇ ο the καρδίᾳ καρδια heart ὕπνωσαν υπνοω slumber; sleep αὐτῶν αυτος he; him καὶ και and; even οὐχ ου not εὗρον ευρισκω find οὐδὲν ουδεις no one; not one πάντες πας all; every οἱ ο the ἄνδρες ανηρ man; husband τοῦ ο the πλούτου πλουτος wealth; richness ταῖς ο the χερσὶν χειρ hand αὐτῶν αυτος he; him 75:6 כִּ֤י kˈî כִּי that לֹ֣א lˈō לֹא not מִ֭ ˈmi מִן from מֹּוצָא mmôṣˌā מֹוצָא issue וּ û וְ and מִֽ mˈi מִן from מַּעֲרָ֑ב mmaʕᵃrˈāv מַעֲרָב sunset וְ֝ ˈw וְ and לֹ֗א lˈō לֹא not מִ mi מִן from מִּדְבַּ֥ר mmiḏbˌar מִדְבָּר desert הָרִֽים׃ hārˈîm הַר mountain 75:6. spoliati sunt superbi corde dormitaverunt somnum suum et non invenerunt omnes viri exercitus manus suas All the foolish of heart were troubled. They have slept their sleep; and all the men of riches have found nothing in their hands. 5. The stouthearted are spoiled, they have slept their sleep; and none of the men of might have found their hands. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6. "Крепкие сердцем" - мужественные и храбрые враги. - "Уснули сном своим" - непробудным, т. е. мертвым. - "Не нашли все мужи силы рук своих" - гибель их была неожиданной и непредотвратимой, у них не было средств бороться с нею, и их личная отвага и военное искусство оказались бесплодными в борьбе с повелением Господа. В эту ночь погибло 185: тыс. ассириян. Adam Clarke: Commentary on the Bible - 1831 76:6: At thy rebuke - It was not by any human means that this immense army was overthrown; it was by the power of God alone. Not only infantry was destroyed, but the cavalry also. The chariot and horse - That is, the chariot horses, as well as the men, were Cast into a dead sleep - Were all suffocated in the same night. On the destruction of this mighty host, the reader is requested to refer to the notes on 2 Kings 19. Albert Barnes: Notes on the Bible - 1834 76:6: At thy rebuke, O God of Jacob - At thy word; thy bidding; or, when God rebuked them for their attempt to attack the city. The idea is, that they were discomfited by a word spoken by God. Both the chariot and horse ... - The Septuagint renders this, "They who are mounted on horses." The word rendered "chariot" here - רכב rekeb - may mean "riders, cavalry," as well as chariot. See the notes at Isa 21:7. Hence, there would be less incongruity in the Hebrew than in our translation, where it is said that the "chariots" have fallen into a deep sleep. The idea may be either that horsemen and horses had fallen into a deep slumber, or that the rumbling of the chariot-wheels had ceased, and that there was a profound silence, like a deep sleep. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 76:6: At thy: Psa 18:15, Psa 80:16, Psa 104:7; Exo 15:1, Exo 15:21 both: Exo 14:27, Exo 14:28, Exo 15:4-6, Exo 15:10; Sa2 10:18; Isa 37:36; Eze 39:20; Nah 1:6; Nah 2:13, Nah 3:18; Zac 12:4 dead: Sa1 26:12; Jer 51:39, Jer 51:57 John Gill 76:6 At thy rebuke, O God of Jacob,.... The God of Jacob personally, and of his posterity, the children of Israel, and of the church, often so called who rebukes his people in love, but his enemies with furious rebukes, with rebukes in flames of fire; with such he rebukes the Heathen, destroys the wicked, and puts out their name for ever: both the chariot and horse are cast into a dead sleep; that is, the riders in chariots and on horses; such there were doubtless in the Assyrian army, it being usual to have such in great armies. Kimchi observes, that the word translated "cast into a dead sleep", is in the singular number, and interprets it of the king, the head of the men of might: but Sennacherib, king of Assyria, was not slain, he departed to his own country; wherefore he applies it to Gog and Magog, the chief prince of Meshech and Tubal, Ezek 39:1 and may very well be understood of the head of the apostasy, the king of the bottomless pit, the beast or false prophet, who being destroyed, the flesh of his captains and horsemen shall be the food of the fowls of the air, at the supper of the great God, Rev_ 19:17. John Wesley 76:6 Chariot - The men who rode upon, and fought from chariots and horses. Robert Jamieson, A. R. Fausset and David Brown 76:6 chariot and horse--for those fighting on them (compare Ps 68:17).
75:775:7: ՚ի սաստէ քումմէ Աստուած Յակոբայ ննջեցին, եւ ոյք հեծեալ էին ՚ի ձիս[7162]։ [7162] Ոմանք.ՆՆջեցին ոյք հեծեալ էին։ 7 Յակոբի Աստուած, քո սաստից քուն մտան նաեւ ձի հեծնողները: 6 Ո՛վ Յակոբին Աստուածը, քու յանդիմանութեանդ պատճառով Կառքն ու ձին անզգայ պառկեցան։ Ի սաստէ քումմէ, Աստուած Յակոբայ, ^[475]ննջեցին, եւ ոյք հեծեալ էին ի ձիս: 75:7: ՚ի սաստէ քումմէ Աստուած Յակոբայ ննջեցին, եւ ոյք հեծեալ էին ՚ի ձիս[7162]։ [7162] Ոմանք.ՆՆջեցին ոյք հեծեալ էին։ 7 Յակոբի Աստուած, քո սաստից քուն մտան նաեւ ձի հեծնողները: 6 Ո՛վ Յակոբին Աստուածը, քու յանդիմանութեանդ պատճառով Կառքն ու ձին անզգայ պառկեցան։ zohrab-1805▾ eastern-1994▾ western am▾	75:675:7 От прещения Твоего, Боже Иакова, вздремали и колесница и конь. 75:7 ἀπὸ απο from; away ἐπιτιμήσεώς επιτιμησις of you; your ὁ ο the θεὸς θεος God Ιακωβ ιακωβ Iakōb; Iakov ἐνύσταξαν νυσταζω nod off οἱ ο the ἐπιβεβηκότες επιβαινω mount; step on τοὺς ο the ἵππους ιππος horse 75:7 כִּֽי־ kˈî- כִּי that אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) שֹׁפֵ֑ט šōfˈēṭ שׁפט judge זֶ֥ה zˌeh זֶה this יַ֝שְׁפִּ֗יל ˈyašpˈîl שׁפל be low וְ wᵊ וְ and זֶ֣ה zˈeh זֶה this יָרִֽים׃ yārˈîm רום be high 75:7. ab increpatione tua Deus Iacob consopitus est et currus et equusAt thy rebuke, O God of Jacob, they have all slumbered that mounted on horseback. 6. At thy rebuke, O God of Jacob, both chariot and horse are cast into a dead sleep. At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep: 75:7 От прещения Твоего, Боже Иакова, вздремали и колесница и конь. 75:7 ἀπὸ απο from; away ἐπιτιμήσεώς επιτιμησις of you; your ὁ ο the θεὸς θεος God Ιακωβ ιακωβ Iakōb; Iakov ἐνύσταξαν νυσταζω nod off οἱ ο the ἐπιβεβηκότες επιβαινω mount; step on τοὺς ο the ἵππους ιππος horse 75:7 כִּֽי־ kˈî- כִּי that אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) שֹׁפֵ֑ט šōfˈēṭ שׁפט judge זֶ֥ה zˌeh זֶה this יַ֝שְׁפִּ֗יל ˈyašpˈîl שׁפל be low וְ wᵊ וְ and זֶ֣ה zˈeh זֶה this יָרִֽים׃ yārˈîm רום be high 75:7. ab increpatione tua Deus Iacob consopitus est et currus et equus At thy rebuke, O God of Jacob, they have all slumbered that mounted on horseback. 6. At thy rebuke, O God of Jacob, both chariot and horse are cast into a dead sleep. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 76:7: Thou, even thou, art to be feared - The Hebrew is simple, but very emphatic: אתה נורא אתה attah nora attah, "Thou art terrible; thou art." The repetition of the pronoun deepens the sense. When once thou art angry? - Literally, From the time thou art angry. In the moment thy wrath is kindled, in that moment judgment is executed. How awful is this consideration! If one hundred and eighty-five thousand men were in one moment destroyed by the wrath of God, canst thou, thou poor, miserable, feeble sinner, resist his will, and turn aside his thunder! Albert Barnes: Notes on the Bible - 1834 76:7: Thou, even thou, art to be feared - To be had in Rev_erence or veneration. The repetition of the word "thou" is emphatic, as if the mind paused at the mention of God, and remained in a state of Rev_erence, repeating the thought. The particular "reason" suggested here why God should be had in Rev_erence, was the display of his power in overthrowing by a word the mighty hosts that had come against the holy city. And who may stand in thy sight - Who can stand before thee? implying that no one had the power to do it. "When once thou art angry." If such armies have been overcome suddenly by thy might, then what power is there which could successfully resist thee? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 76:7: even thou: Psa 89:7; Jer 10:7-10; Mat 10:28; Rev 14:7, Rev 15:4 who: Psa 90:11; Nah 1:6; Co1 10:22; Rev 6:16, Rev 6:17 when: Psa 2:12 Carl Friedrich Keil and Franz Delitzsch 76:7 Nahum also (Ps 1:6) draws the same inference from the defeat of Sennacherib as the psalmist does in Ps 76:8. מאז אפּך (cf. Ruth 2:7; Jer 44:18), from the decisive turning-point onwards, from the אז in Ps 2:5, when Thine anger breaks forth. God sent forth His judiciary word from heaven into the midst of the din of war of the hostile world: immediately (cf. on the sequence of the tenses Ps 48:6, and on Hab 3:10) it was silenced, the earth was seized with fear, and its tumult was obliged to cease, when, namely, God arose on behalf of His disquieted, suffering people, when He spoke as we read in Is 33:10, and fulfilled the prayer offered in extreme need in Is 33:2. Geneva 1599 76:7 Thou, [even] thou, [art] to be feared: and who may stand in thy (e) sight when once thou art angry? (e) God with a look is able to destroy all the power and activity of the enemies, no matter how many or mighty. John Gill 76:7 Thou, even thou, art to be feared,.... By his own people with reverence and godly fear, because of his greatness and goodness; and to be dreaded by his enemies; which seems to be the sense here, as appears by what follows: and who may stand in thy sight when once thou art angry? or "from the moment thou art angry" (b); so the Targum, from the "time", and Jarchi, from the "hour": that is, as soon as ever his anger begins, when it is kindled but a little, and how much less when it burns in its full strength? there is no standing before his justice, and at his judgment seat, with boldness and confidence, and so as to succeed, or come off acquitted, without having on his righteousness; and much less is there any standing before his wrath and fury, when his hand takes hold on judgment to execute it; see Nahum 1:6. (b) "ex quo irasceris", Junius & Tremellius, Piscator; "a momento, vel tempore irae tuae", Michaelis. Robert Jamieson, A. R. Fausset and David Brown 76:7 may . . . sight--contend with Thee (Deut 9:4; Josh 7:12).
75:875:8: Դու ահաւոր ես եւ ո՞վ կարէ կալ առաջի քո[7163]. [7163] Ոմանք.Եւ ո՛ կարէ կալ։ 8 Դու ահաւոր ես, եւ ո՞վ կարող է կանգնել քո առջեւ: 7 Դո՛ւն, ո՛վ Տէր, դուն ահաւոր ես Եւ ո՞վ կրնայ կայնիլ քու առջեւդ քու բարկութեանդ ատենը։ Դու ահաւոր ես, եւ ո՞վ կարէ կալ առաջի ^[476]քո: 75:8: Դու ահաւոր ես եւ ո՞վ կարէ կալ առաջի քո[7163]. [7163] Ոմանք.Եւ ո՛ կարէ կալ։ 8 Դու ահաւոր ես, եւ ո՞վ կարող է կանգնել քո առջեւ: 7 Դո՛ւն, ո՛վ Տէր, դուն ահաւոր ես Եւ ո՞վ կրնայ կայնիլ քու առջեւդ քու բարկութեանդ ատենը։ zohrab-1805▾ eastern-1994▾ western am▾	75:775:8 Ты страшен, и кто устоит пред лицем Твоим во время гнева Твоего? 75:8 σὺ συ you φοβερὸς φοβερος fearful; fearsome εἶ ειμι be καὶ και and; even τίς τις.1 who?; what? ἀντιστήσεταί ανθιστημι resist σοι σοι you ἀπὸ απο from; away τότε τοτε at that ἡ ο the ὀργή οργη passion; temperament σου σου of you; your 75:8 כִּ֤י kˈî כִּי that כֹ֪וס ḵˈôs כֹּוס cup בְּֽ bᵊˈ בְּ in יַד־ yaḏ- יָד hand יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and יַ֤יִן yˈayin יַיִן wine חָמַ֨ר׀ ḥāmˌar חמר cover מָ֥לֵא mˌālē מָלֵא full מֶסֶךְ֮ meseḵ מֶסֶךְ mixture וַ wa וְ and יַּגֵּ֪ר yyaggˈēr נגר run מִ֫ mˈi מִן from זֶּ֥ה zzˌeh זֶה this אַךְ־ ʔaḵ- אַךְ only שְׁ֭מָרֶיהָ ˈšmāreʸhā שֶׁמֶר dregs יִמְצ֣וּ yimṣˈû מצה drain יִשְׁתּ֑וּ yištˈû שׁתה drink כֹּ֝֗ל ˈkˈōl כֹּל whole רִשְׁעֵי־ rišʕê- רָשָׁע guilty אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 75:8. tu terribilis es et quis stabit adversum te ex tunc ira tuaThou art terrible, and who shall resist thee? from that time thy wrath. 7. Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry? Thou, [even] thou, [art] to be feared: and who may stand in thy sight when once thou art angry: 75:8 Ты страшен, и кто устоит пред лицем Твоим во время гнева Твоего? 75:8 σὺ συ you φοβερὸς φοβερος fearful; fearsome εἶ ειμι be καὶ και and; even τίς τις.1 who?; what? ἀντιστήσεταί ανθιστημι resist σοι σοι you ἀπὸ απο from; away τότε τοτε at that ἡ ο the ὀργή οργη passion; temperament σου σου of you; your 75:8 כִּ֤י kˈî כִּי that כֹ֪וס ḵˈôs כֹּוס cup בְּֽ bᵊˈ בְּ in יַד־ yaḏ- יָד hand יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and יַ֤יִן yˈayin יַיִן wine חָמַ֨ר׀ ḥāmˌar חמר cover מָ֥לֵא mˌālē מָלֵא full מֶסֶךְ֮ meseḵ מֶסֶךְ mixture וַ wa וְ and יַּגֵּ֪ר yyaggˈēr נגר run מִ֫ mˈi מִן from זֶּ֥ה zzˌeh זֶה this אַךְ־ ʔaḵ- אַךְ only שְׁ֭מָרֶיהָ ˈšmāreʸhā שֶׁמֶר dregs יִמְצ֣וּ yimṣˈû מצה drain יִשְׁתּ֑וּ yištˈû שׁתה drink כֹּ֝֗ל ˈkˈōl כֹּל whole רִשְׁעֵי־ rišʕê- רָשָׁע guilty אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 75:8. tu terribilis es et quis stabit adversum te ex tunc ira tua Thou art terrible, and who shall resist thee? from that time thy wrath. 7. Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8. "Устоять пред лицем гнева Божия" - бороться с Богом никто не в силах. Matthew Henry: Concise Commentary on the Whole Bible - 1706 7 Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry? 8 Thou didst cause judgment to be heard from heaven; the earth feared, and was still, 9 When God arose to judgment, to save all the meek of the earth. Selah. 10 Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain. 11 Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared. 12 He shall cut off the spirit of princes: he is terrible to the kings of the earth. This glorious victory with which God had graced and blessed his church is here made to speak three things:-- I. Terror to God's enemies (v. 7-9): "Thou, even thou, art to be feared; thy majesty is to be reverenced, thy sovereignty to be submitted to, and thy justice to be dreaded by those that have offended thee." Let all the world learn by this event to stand in awe of the great God. 1. Let all be afraid of his wrath against the daring impiety of sinners: Who may stand in thy sight from the minute that thou art angry? If God be a consuming fire, how can chaff and stubble stand before him, though his anger be kindled but a little? Ps. ii. 12. 2. Let all be afraid of his jealousy for oppressed innocency and the injured cause of his own people: "Thou didst cause judgment to be heard from heaven, then when thou didst arise to save all the meek of the earth (v. 8, 9); and then the earth feared and was still, waiting what would be the issue of those glorious appearances of thine." Note, (1.) God's people are the meek of the earth (Zech. ii. 3), the quiet in the land (Ps. xxxv. 20), that can bear any wrong, but do none. (2.) Though the meek of the earth are by their meekness exposed to injury, yet God will, sooner or later, appear for their salvation, and plead their cause. (3.) When God comes to save all the meek of the earth, he will cause judgment to be heard from heaven; he will make the world know that he is angry at the oppressors of his people, and takes what is done against them as done against himself. The righteous God long seems to keep silence, yet, sooner or later, he will make judgment to be heard. (4.) When God is speaking judgment from heaven it is time for the earth to compose itself into an awful and reverent silence: The earth feared and was still, as silence is made by proclamation when the court sits. Be still and know that I am God, Ps. xlvi. 10. Be silent, O all flesh! before the Lord, for he is raised up to judgment, Zech. ii. 13. Those that suppose this psalm to have been penned upon the occasion of the routing of Sennacherib's army take it for granted that the descent of the destroying angel, who did the execution, was accompanied with thunder, by which God caused judgment to be heard from heaven, and that the earth feared (that is, there was an earthquake), but it was soon over. But this is altogether uncertain. II. Comfort to God's people, v. 10. We live in a very angry provoking world; we often feel much, and are apt to fear more, from the wrath of man, which seems boundless. But this is a great comfort to us, 1. That as far as God permits the wrath of man to break forth at any time he will make it turn to his praise, will bring honour to himself and serve his own purposes by it: Surely the wrath of man shall praise thee, not only by the checks given to it, when it shall be forced to confess its own impotency, but even by the liberty given to it for a time. The hardships which God's people suffer by the wrath of their enemies are made to redound to the glory of God and his grace; and the more the heathen rage and plot against the Lord and his anointed the more will God be praised for setting his King upon his holy hill of Zion in spite of them, Ps. ii. 1, 6. When the heavenly hosts make this the matter of their thanksgiving-song that God has taken to himself his great power and has reigned, though the nations were angry (Rev. xi. 17, 18), then the wrath of man adds lustre to the praises of God. 2. That what will not turn to his praise shall not be suffered to break out: The remainder of wrath shalt thou restrain. Men must never permit sin, because they cannot check it when they will; but God can. He can set bounds to the wrath of man, as he does to the raging sea. Hitherto it shall come and no further; here shall its proud waves be stayed. God restrained the remainder of Sennacherib's rage, for he put a hook in his nose and a bridle in his jaws (Isa. xxxvii. 29); and, though he permitted him to talk big, he restrained him from doing what he designed. III. Duty to all, v. 11, 12. Let all submit themselves to this great God and become his loyal subjects. Observe, 1. The duty required of us all, all that are about him, that have any dependence upon him or any occasion to approach to him; and who is there that has not? We are therefore every one of us commanded to do our homage to the King of kings: Vow and pay; that is, take an oath of allegiance to him and make conscience of keeping it. Vow to be his, and pay what you vow. Bind your souls with a bond to him (for that is the nature of a vow), and then live up to the obligations you have laid upon yourselves; for better it is not to vow than to vow and not to pay. And, having taken him for our King, let us bring presents to him, as subjects to their sovereign, 1 Sam. x. 27. Send you the lamb to the ruler of the land, Isa. xvi. 1. Not that God needs any present we can bring, or can be benefited by it; but thus we must give him honour and own that we have our all from him. Our prayers and praises, and especially our hearts, are the presents we should bring to the Lord our God. 2. The reasons to enforce this duty: Render to all their due, fear to whom fear is due; and is it not due to God? Yes; (1.) He ought to be feared: He is the fear (so the word is); his name is glorious and fearful,; and he is the proper object of our fear; with him is terrible majesty. The God of Abraham is called the fear of Isaac (Gen. xxxi. 42), and we are commanded to make him our fear, Isa. viii. 13. When we bring presents to him we must have an eye to him as greatly to be feared; for he is terrible in his holy places. (2.) He will be feared, even by those who think it their own sole prerogative to be feared (v. 12): He shall cut off the spirit of princes; he shall slip it off as easily as we slip off a flower from the stalk or a bunch of grapes from the vine; so the word signifies. He can dispirit those that are most daring and make them heartless; for he is, or will be, terrible to the kings of the earth; and sooner or later, if they be not so wise as to submit themselves to him, he will force them to call in vain to rocks and mountains to fall on them and hide them from his wrath, Rev. vi. 16. Since there is no contending with God, it is as much our wisdom as it is our duty to submit to him. Adam Clarke: Commentary on the Bible - 1831 76:8: Thou didst cause judgment to be heard - When God declared by his prophet that the enemy should not prevail, but on the contrary be destroyed, the earth the land, and by metonymy the inhabitants of the land, were struck with astonishment and terror, so as not to be able to move. The great boaster Sennacherib, who carried terror, dismay and desolation every where, was now struck with dumb amazement; and the angel of the Almighty, in a moment, stopped the breath of those hosts in which he confided. Albert Barnes: Notes on the Bible - 1834 76:8: Thou didst cause judgment to be heard from heavens - It seemed to come from heaven; it was manifestly from thee. The overthrow of these enemies of thy people was a manifest judgment from thee, and should be so regarded. The earth feared - The world itself seemed to hear the voice of God, and to stand in awe. And was still - It seemed to be profoundly attentive to what God said, and as if it Rev_erently listened to his voice. It is not uncommon in the Scriptures to represent the earth - the hills, the mountains, the streams, the rivers, the plains - as conscious of the presence of God; as either rejoicing or trembling at his voice. Compare Psa 65:12-13; Psa 114:3-7; Hab 3:8-11. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 76:8: didst: Exo 19:10; Jdg 5:20; Ch2 32:20-22; Eze 38:20-23 still: Psa 46:10; Ch2 20:29, Ch2 20:30; Hab 2:20; Zac 2:13 John Gill 76:8 Thou didst cause judgment to be heard from heaven,.... When an angel was sent down from heaven, and destroyed the Assyrian army, a judgment of God upon them; at which time some think there was a violent clap of thunder, which is the voice of God: and it may refer to the judgments which God has decreed to execute on the antichristian states, the seven vials of his wrath he will pour upon them; for all decrees, as Aben Ezra on the place observes, come from heaven; or to the last judgment, when Christ the Judge shall descend from heaven, the voice of the archangel shall be heard, the last trumpet shall sound, the dead in their graves shall hear it, and rise and stand before the judgment seat, and hear the sentence pronounced: the earth feared, and was still: or "trembled, and was quiet" (c); that is, again: some think there was an earthquake when the angel smote the Assyrian camp, but was quickly over. It may regard the panic the other nations were in when they heard of it, and therefore were still and quiet, and never offered to give the Israelites any disturbance. Some understand this of the remainder of the army that escaped with Sennacherib; these were seized with fear, and quickly withdrew, and silently departed into their own land. Aben Ezra observes it as the sense of some, "the earth feared", these are the wicked; "and was still", they are the righteous; so the Targum, "the land of the people feared, the land of Israel was still;'' reference may be had to the consternation, fear, and dread, that will fall on them that escape the judgments inflicted on the antichristian party, Rev_ 11:13 and the fear and silence that will attend the last and awful judgment; see Zech 2:13. (c) "terra tremuit, et quievit", V. L. John Wesley 76:8 Thou - Didst execute judgment upon thine enemies, by an angel from heaven: which is said to be heard, either because it was accompanied with thunders and earthquakes, or because the fame of it was quickly spread abroad. Feared - The rest of the world were afraid to disturb Israel. Robert Jamieson, A. R. Fausset and David Brown 76:8 God's judgment on the wicked is His people's deliverance (Ps 9:12; Ps 10:7).
75:975:9: որպէս երեւեցար դու յերկնից, յայտնի եղեւ բարկութիւն քո։ Երկիր երկեաւ եւ սարսեա՛ց 9 Երբ երեւացիր դու երկնքից՝ յայտնուեց քո բարկութիւնը: 8 Դուն երկնքէն կատարեցիր դատաստանը։Երկիրը վախցաւ ու լռեց, որպէս երեւեցար դու յերկնից, յայտնի եղեւ բարկութիւն քո``. երկիր երկեաւ եւ սարսեաց: 75:9: որպէս երեւեցար դու յերկնից, յայտնի եղեւ բարկութիւն քո։ Երկիր երկեաւ եւ սարսեա՛ց 9 Երբ երեւացիր դու երկնքից՝ յայտնուեց քո բարկութիւնը: 8 Դուն երկնքէն կատարեցիր դատաստանը։Երկիրը վախցաւ ու լռեց, zohrab-1805▾ eastern-1994▾ western am▾	75:875:9 С небес Ты возвестил суд; земля убоялась и утихла, 75:9 ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἠκούτισας ακουω hear κρίσιν κρισις decision; judgment γῆ γη earth; land ἐφοβήθη φοβεω afraid; fear καὶ και and; even ἡσύχασεν ησυχαζω tranquil; keep quiet 75:9 וַ֭ ˈwa וְ and אֲנִי ʔᵃnˌî אֲנִי i אַגִּ֣יד ʔaggˈîḏ נגד report לְ lᵊ לְ to עֹלָ֑ם ʕōlˈām עֹולָם eternity אֲ֝זַמְּרָ֗ה ˈʔᵃzammᵊrˈā זמר sing לֵ lē לְ to אלֹהֵ֥י ʔlōhˌê אֱלֹהִים god(s) יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob 75:9. de caelo adnuntiabis iudicium terra timens tacebitThou hast caused judgment to be heard from heaven: the earth trembled and was still, 8. Thou didst cause sentence to be heard from heaven; the earth feared, and was still, Thou didst cause judgment to be heard from heaven; the earth feared, and was still: 75:9 С небес Ты возвестил суд; земля убоялась и утихла, 75:9 ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἠκούτισας ακουω hear κρίσιν κρισις decision; judgment γῆ γη earth; land ἐφοβήθη φοβεω afraid; fear καὶ και and; even ἡσύχασεν ησυχαζω tranquil; keep quiet 75:9 וַ֭ ˈwa וְ and אֲנִי ʔᵃnˌî אֲנִי i אַגִּ֣יד ʔaggˈîḏ נגד report לְ lᵊ לְ to עֹלָ֑ם ʕōlˈām עֹולָם eternity אֲ֝זַמְּרָ֗ה ˈʔᵃzammᵊrˈā זמר sing לֵ lē לְ to אלֹהֵ֥י ʔlōhˌê אֱלֹהִים god(s) יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob 75:9. de caelo adnuntiabis iudicium terra timens tacebit Thou hast caused judgment to be heard from heaven: the earth trembled and was still, 8. Thou didst cause sentence to be heard from heaven; the earth feared, and was still, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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. "Земля убоялась и утихла", страшная кара, постигшая врагов, наполнила ужасом все сердце иудеев, и вместе с тем внесла успокоение в жизнь страны. Adam Clarke: Commentary on the Bible - 1831 76:9: The meek of the earth - The humbled or oppressed people of the land. The poor Jews, now utterly helpless, and calling upon the Lord for succor. Albert Barnes: Notes on the Bible - 1834 76:9: When God arose to judgment - That is, when he came to overthrow and destroy the enemies of his people, as referred to in the former part of the psalm. To save all the meek of the earth - Of the land - to wit, the land of Judea; or, to save his people when in affliction. The word "meek," which with us usually means those who are forbearing under injuries, means here the humble, the afflicted, the crushed, the oppressed. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 76:9: When: Psa 9:7-9, Psa 72:4, Psa 82:2-5; Isa 11:4; Jer 5:28 to save: Psa 25:9, Psa 149:4; Zep 2:3; Mat 5:5; Pe1 3:4 Geneva 1599 76:9 When God arose to judgment, to (f) save all the meek of the earth. Selah. (f) To avenge the wrongs done to your Church. John Gill 76:9 When God arose to judgment,.... He may sometimes seem to be asleep, and to defer judgment, but he will arise and hasten it in his own time, and will take vengeance on all his and his people's enemies, as he did upon the army of the Assyrians, and will upon the antichristian powers, and upon all the wicked, and at the same time will save his own people, as follows: to save all the meek of the earth; the quiet in the land, who are afflicted in this world, despised by the men of it, are lowly and humble, and mean in their own eyes; these the Lord takes notice of and cares for them, he will beautify them with salvation; these, all of them, even everyone of them, shall be saved in him with an everlasting salvation; this verse is by some connected with the preceding; so Kimchi, "the earth feared, and was still, when God arose to judgment", &c. and by others, as R. Moses and Aben Ezra, with the following. Selah. See Gill on Ps 3:2.
75:1075:10: ընդ յառնելն Աստուծոյ ՚ի դատաստան. ընդ ապրեցուցանել զամենայն հեզս երկրի։ 10 Երկիրը սարսափեց ու դողաց, երբ Աստուած ելաւ դատաստան տեսնելու, փրկելու աշխարհի բոլոր հեզերին: 9 Աստուած դատաստան ընելու ելաւ, Որպէս զի երկրին բոլոր հեզերը* փրկէ։ (Սէլա։) Ընդ յառնելն Աստուծոյ ի դատաստան` ապրեցուցանել զամենայն հեզս ^[477]երկրի: 75:10: ընդ յառնելն Աստուծոյ ՚ի դատաստան. ընդ ապրեցուցանել զամենայն հեզս երկրի։ 10 Երկիրը սարսափեց ու դողաց, երբ Աստուած ելաւ դատաստան տեսնելու, փրկելու աշխարհի բոլոր հեզերին: 9 Աստուած դատաստան ընելու ելաւ, Որպէս զի երկրին բոլոր հեզերը* փրկէ։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	75:975:10 когда восстал Бог на суд, чтобы спасти всех угнетенных земли. 75:10 ἐν εν in τῷ ο the ἀναστῆναι ανιστημι stand up; resurrect εἰς εις into; for κρίσιν κρισις decision; judgment τὸν ο the θεὸν θεος God τοῦ ο the σῶσαι σωζω save πάντας πας all; every τοὺς ο the πραεῖς πραυς gentle τῆς ο the γῆς γη earth; land διάψαλμα διαψαλμα interlude; rest 75:10 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole קַרְנֵ֣י qarnˈê קֶרֶן horn רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty אֲגַדֵּ֑עַ ʔᵃḡaddˈēₐʕ גדע cut off תְּ֝רֹומַ֗מְנָה ˈtᵊrômˈamnā רום be high קַֽרְנֹ֥ות qˈarnˌôṯ קֶרֶן horn צַדִּֽיק׃ ṣaddˈîq צַדִּיק just 75:10. cum surrexerit ad iudicandum Deus ut salvos faciat omnes mites terrae semperWhen God arose in judgment, to save all the meek of the earth. 9. When God arose to judgment, to save all the meek of the earth. When God arose to judgment, to save all the meek of the earth. Selah: 75:10 когда восстал Бог на суд, чтобы спасти всех угнетенных земли. 75:10 ἐν εν in τῷ ο the ἀναστῆναι ανιστημι stand up; resurrect εἰς εις into; for κρίσιν κρισις decision; judgment τὸν ο the θεὸν θεος God τοῦ ο the σῶσαι σωζω save πάντας πας all; every τοὺς ο the πραεῖς πραυς gentle τῆς ο the γῆς γη earth; land διάψαλμα διαψαλμα interlude; rest 75:10 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole קַרְנֵ֣י qarnˈê קֶרֶן horn רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty אֲגַדֵּ֑עַ ʔᵃḡaddˈēₐʕ גדע cut off תְּ֝רֹומַ֗מְנָה ˈtᵊrômˈamnā רום be high קַֽרְנֹ֥ות qˈarnˌôṯ קֶרֶן horn צַדִּֽיק׃ ṣaddˈîq צַדִּיק just 75:10. cum surrexerit ad iudicandum Deus ut salvos faciat omnes mites terrae semper When God arose in judgment, to save all the meek of the earth. 9. When God arose to judgment, to save all the meek of the earth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 76:10: Surely the wrath of man shall praise thee - The rage of Sennacherib shall only serve to manifest thy glory. The stronger he is, and the more he threatens, and the weaker thy people, the more shall thy majesty and mercy appear in his destruction and their support. The remainder of wrath shalt thou restrain - The Hebrew gives rather a different sense: "Thou shalt gird thyself with the remainder of wrath." Even after thou hast sent this signal destruction upon Sennacherib and his army, thou wilt continue to pursue the remnant of the persecutors of thy people; their wrath shall be the cause of the excitement of thy justice to destroy them. As a man girds himself with his girdle, that he may the better perform his work, so thou wilt gird thyself with wrath, that thou mayest destroy thy enemies. A good maxim has been taken from this verse: "God often so counterworks the evil designs of men against his cause and followers, that it turns out to their advantage and his glory; nor does he permit them to go to the extent of what they have purposed, and of what they are able to perform. He suffers them to do some mischief, but not all they would or can do." But how different is the reading of the Vulgate! Quoniam cogitatio hominis confitebitur tibi: et reliquiae cogitationis diem festum agent tibi: "The thought of man shall praise thee; and the remains of thought shall celebrate a feast day to thee." The Septuagint and the Ethiopic have understood the text in the same way. Some translate thus: "Certainly, the ferocity of the man (Sennacherib) shall praise thee: and thou shalt gird thyself with the spoils of the furious." The spoils of this great army shall be a booty for thy people. Probably this is the true notion of the place. The old Psalter renders it thus: For thoght of man sal schrife (confess) to the, and levyngs (remains) of thoght a feste day till the sal wirk. The paraphrase is curious, of which this is the substance: "When man forsakes perfitly his synne, and sithen (afterwards) rightwisness werks; it is a feste day; whenne the conscience is clered, and makes feste with the swetnes of goddes lufe, restand fra besynes of any creatur in erth: Than is God at hame with his spouse dwelland." Albert Barnes: Notes on the Bible - 1834 76:10: Surely the wrath of man shall praise thee - It shall be the occasion of praise; or, honor shall accrue to thee from it, "as if" it were employed in thy praise, and "as if" it were voluntarily engaged in promoting thy glory. The deliverance of the people by the direct interposition of God in the case referred to in the psalm, the sudden and entire overthrow of the invading forces by his power, led to this reflection. The overruling power of God was displayed. The "wrath" of the invading host had given occasion for this manifestation of the divine perfections; or, in other words, his character would not have been displayed in this manner if it had not been for these wicked purposes of people. It is not that there was anything in the wrath itself, or in their plans or intentions, that was in itself "adapted" to honor God; but that it was overruled by him, so that he took "occasion" from it to display his own character. The wicked conduct of a child is an "occasion" for the display of the just character and the wise administration of a parent; the act of a pirate, a rebel, a murderer, furnishes an "occasion" for the display of the just principles of law, and the stability and power of a government. In like manner, the sins of the wicked are made an occasion for the display of the divine perfections in maintaining law; in the administering of justice; in preserving order. But there is another sense, also, in which the wrath of man is made the occasion for glorifying God. It is, that since there is such wrath, or since there are such wicked purposes, God makes use of that wrath, or of those wicked purposes, as he does of the powers of nature - of pestilence, disease, and storms, as instruments to accomplish his own designs, or to bring about great results. Thus he made use of the treasonable purpose of Judas, and the mad passions and the angry feelings of the Jews, in bringing about the work of redemption by the death of his Son; thus be made use of the purposes of Sennacherib in order to punish his own people (see the notes at Isa 10:5-7); thus he employed Cyrus to "execute his counsel" Isa 46:10; and thus he made use of the wrath evinced in persecuting the church to secure its permanent establishment in the world. Whether these things could be accomplished "without" that wrath, is a question which is too high for man to determine. It is certain, also, that the fact that God overrules the wrath of people does not justify that wrath. The purposes of people are, like the pestilence and the storm, what they are in themselves; and the nature of their conduct is not affected by any use that God may make of it. People must be judged according to their own deeds, not for what God does through their wickedness. The remainder of wrath - The word "remainder" here - שׁארית she'ê rı̂ yth - means properly "part;" what remains, especially after a defeat or slaughter - the "survivors" of a battle, Jer 11:23; Jer 44:14; Mic 7:18; Zep 2:7. Gesenius renders it here (Lexicon) "extreme wrath," retained even in extremity. The Septuagint, ἐγκατάλειμμα engkataleimma - "the things which are left." So the Vulgate, "reliquice." Luther, "When men rage against thee, thou turnest it to honor; and when they rage yet more, thou art yet prepared." Venema supposes that the meaning is the whole wrath. As in Arabic the word used here means "wholeness," or the whole of anything; and according to this, the idea would be that it was not merely wrath in general, or in a general sense, that would be made use of, but all that there was in wrath; it would all be made use of in advancing the divine purposes. The allusion seems to be to something that had been laid up in a magazine - as provision or arms, when the soldier went forth to war - which he would make use of if necessary, so that "all" might be ultimately consumed or employed. The control of God was over "this" as well as over that which was actually employed; he could overrule that which was employed. He could restrain people from at all using this that was kept in reserve. The idea seems to be that all the "wrath" which is "manifested" among people would be made to praise God, or would be overruled for his glory - and "all" which would "not" contribute to this end he would keep back, he would check; he would pRev_ent its being put forth - so that "all" should be under his control, and "all" disposed of as he should will. There was nothing in the heart or the purposes of man that was beyond his jurisdiction or control; man could do nothing in his wrathful plans that God could not dispose of in his own way, and for his own honor. Shalt thou restrain - The word used here - חגר châ gar - means literally to bind around; to gird; to gird up, as of a garment or sword that is girded on, Sa1 17:39; Sa1 25:13; Psa 45:3; or sackcloth, Isa 15:3; Jer 49:3. The Septuagint renders this, "and the remainder of wrath shall make a feast to thee," ἐορτάσει σοί heortasei soi - that is, it shall praise or honor thee as in a festival. So the Vulgate. Prof. Alexander renders it, "Shalt thou gird about thee;" that is, God would gird it on as a sword, and would make use of it as a weapon for executing his own purposes. So DeWette, "And with the last wrath thou shalt gird thyself." Others render it, "Thou restrainest the remainder of thy wrath" - that is, punishment - "when the wrath of man will not promote the knowledge of thyself" It seems to me, however, that our translators have expressed the exact idea in the psalm; and the meaning is, that the whole of the wrath of man is under the control of God, and that whatever there is, or would be, in the manifestation of that wrath, or in carrying out the purposes of the heart, which could not, in the circumstances, be made to promote his glory, or which would do injury, he would check and restrain. He would suffer it to proceed no further than he chose, and would make it certain that there should be no exhibition of wrathful feelings on the part of man which would not, in some way, be made to promote his honor, and to advance his own great purposes. He has absolute control over the passions of people, as he has over the pestilence, over earthquakes, and over storms, and can make all tributary to his glory, and executioners of his will. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 76:10: Surely: Gen 37:18-20, Gen 37:26-28, Gen 50:20; Exo 9:16, Exo 9:17, Exo 15:9-11, Exo 18:11; Dan 3:19, Dan 3:20; Act 4:26-28; Rev 11:18 remainder: Psa 46:6, Psa 65:7, Psa 104:9; Mat 2:13-16, Mat 24:22; Acts 12:3-19 Carl Friedrich Keil and Franz Delitzsch 76:10 The fact that has just been experienced is substantiated in Ps 76:10 from a universal truth, which has therein become outwardly manifest. The rage of men shall praise Thee, i.e., must ultimately redound to Thy glory, inasmuch as to Thee, namely (Ps 76:1 as to syntax like Ps 73:3), there always remains a שׁארית, i.e., a still unexhausted remainder, and that not merely of חמה, but of חמת, with which Thou canst gird, i.e., arm, Thyself against such human rage, in order to quench it. שׁארית חמת is the infinite store of wrath still available to God after human rage has done its utmost. Or perhaps still better, and more fully answering to the notion of שׁארית: it is the store of the infinite fulness of wrath which still remains on the side of God after human rage (חמה) has spent itself, when God calmly, and laughing (Ps 2:4), allows the Titans to do as they please, and which is now being poured out. In connection with the interpretation: with the remainder of the fury (of hostile men) wilt Thou gird Thyself, i.e., it serves Thee only as an ornament (Hupfeld), the alternation of חמה and חמת is left unexplained, and תּחגּר is alienated from its martial sense (Is 59:17; Is 51:9, Wisd. 5:21 [20]), which is required by the context. Ewald, like the lxx, reads תּחגּך, ἑορτάσει σοι, in connection with which, apart from the high-sounding expression, שׁארית חמת (ἐγκατάλειμμα ἐνθυμίου) must denote the remainder of malignity that is suddenly converted into its opposite; and one does not see why what Ps 76:11 says concerning rage is here limited to its remainder. Such an inexhaustiveness in the divine wrath-power has been shown in what has just recently been experienced. Thus, then, are those who belong to the people of God to vow and pay, i.e., (inasmuch as the preponderance falls upon the second imperative) to pay their vows; and all who are round about Him, i.e., all the peoples dwelling round about Him and His people (כּל־סביביו, the subject to what follows, in accordance with which it is also accented), are to bring offerings (Ps 68:30) to God, who is מורא, i.e., the sum of all that is awe-inspiring. Thus is He called in Is 8:13; the summons accords with Isaiah's prediction, according to which, in consequence of Jahve's deed of judgment upon Assyria, Aethiopia presents himself to Him as an offering (Is 18:1-7), and with the fulfilment in 2Chron 32:23. Just so does v. 13a resemble the language of Isaiah; cf. Is 25:1-12; Is 33:1; Is 18:5 : God treats the snorting of the princes, i.e., despots, as the vine-dresser does the wild shoots or branches of the vine-stock: He lops it, He cuts it off, so that it is altogether ineffectual. It is the figure that is sketched by Joel 3:13, then filled in by Isaiah, and embodied as a vision in Rev_ 14:17-20, which is here indicated. God puts an end to the defiant, arrogant bearing of the tyrants of the earth, and becomes at last the feared of all the kings of the earth - all kingdoms finally becomes God's and His Christ's. Geneva 1599 76:10 Surely the (g) wrath of man shall praise thee: the remainder of wrath shalt thou restrain. (g) For the end will show that the enemy was able to bring nothing to pass: also you will bridle their rage that they will not accomplish their purpose. John Gill 76:10 Surely the wrath of man shall praise thee,.... Either the wrath which comes from God, and has man for its object; and that either as it regards the people of God; so the Targum, "when thou art angry with thy people, thou hast mercy on them, and they shall confess unto thy name;'' or praise thee; see Is 12:1, they are deserving of the wrath of God, but are not appointed to it, and are delivered from it by Christ, who bore it for them as their representative; by which as the justice of God is glorified, it is matter of praise to them; when the law enters into their consciences, it works wrath there, which being removed by the application of pardoning grace, is an occasion of praise to God; and whereas, under afflictive dispensations, they apprehend and deprecate the wrath of God, when they are delivered from them their mouths are filled with songs of praise: or, as it regards wicked men, so it came forth upon the old world, and drowned it; upon Sodom and Gomorrah, and reduced them to ashes; upon Pharaoh and the Egyptians, in the plagues inflicted on them; all which turned to the praise and glory of God; of the last instance, see Rom 9:17, it came upon the wicked Jews to the uttermost in the destruction of their nation, city, and temple; and upon Rome Pagan, in the entire demolition of it as such; and so it will come upon Rome Papal, which will be attended with great joy, praise, and thanksgiving in the saints; see Rev_ 11:17 or else this is to be understood of the wrath which is in man, and comes forth from him, and has him for its subject; which though it does not work the righteousness of God, yet the righteousness of God is glorified both in checking and punishing it; and the more it rages and burns against the people of God, the greater reason have they to praise the Lord when delivered from it; see Ps 124:1, so the wrath of the Assyrian monarch, and of railing and blaspheming Rabshakeh, gave the people of the Jews a greater occasion to praise the Lord for their wonderful deliverance; so the wrath of men against Christ, his church and people, his ministers, Gospel, and ordinances, will all turn to the glory of his name, when in the issue it will be seen that these are established, overcoming all the rage and malice of men: the remainder of wrath shall thou restrain: that which remains in a man's breast, he has not yet vented, God can and does keep in, that it may not break forth; this very likely was verified in Sennacherib, who might breathe revenge, and threaten the Jews with a second visit; but was prevented by a sudden and violent death. Some read the words, "the remainder of wraths thou wilt gird" (d); that is, those that remain, and are not destroyed through the rage and fury of men, God will gird with strength to defend themselves, and resist their enemies that may rise up against them, or with gladness, because of deliverance from them; see Ps 18:32. Some understand this of the wrath of God, which he has in reserve and store for wicked men, and render the words thus, with the remainder of wrath wilt thou gird thyself (e); and so come forth like an armed man, clad with zeal, and arrayed with the garments of wrath and vengeance; see Is 49:17. (d) "res duum irarum accinges", Pagninus, Montanus, Vatablus, Piscator, Gejerus. (e) "Reliquo indignationum accinges te", so some in Vatablus; "residuo irarum accinges te", Michaelis. John Wesley 76:10 Surely - The furious attempts of thine enemies, shall cause thy people and others to praise thee for thy admirable wisdom, power, and faithfulness. Robert Jamieson, A. R. Fausset and David Brown 76:10 Man's wrath praises God by its futility before His power. restrain--or, "gird"; that is, Thyself, as with a sword, with which to destroy, or as an ornament to Thy praise.
75:1175:11: Խորհուրդք մարդկան խոստովա՛ն առնին առ քեզ, եւ ծածկեալք իմաստութեամբ օրհնեսցեն զքեզ։ 11 Մարդկանց խորհուրդները պիտի խոստովանեն քեզ, եւ իմաստութեամբ ծածկուածները պիտի օրհնեն քեզ: 10 Իրաւցնէ մարդուն բարկութիւնը քեզ պիտի գովէ Ու մնացած բարկութիւնը դուն պիտի զսպես։ Խորհուրդ մարդկան խոստովան առնին առ քեզ, եւ ծածկեալք իմաստութեամբ օրհնեսցեն զքեզ: 75:11: Խորհուրդք մարդկան խոստովա՛ն առնին առ քեզ, եւ ծածկեալք իմաստութեամբ օրհնեսցեն զքեզ։ 11 Մարդկանց խորհուրդները պիտի խոստովանեն քեզ, եւ իմաստութեամբ ծածկուածները պիտի օրհնեն քեզ: 10 Իրաւցնէ մարդուն բարկութիւնը քեզ պիտի գովէ Ու մնացած բարկութիւնը դուն պիտի զսպես։ zohrab-1805▾ eastern-1994▾ western am▾	75:1075:11 И гнев человеческий обратится во славу Тебе: остаток гнева Ты укротишь. 75:11 ὅτι οτι since; that ἐνθύμιον ενθυμιος person; human ἐξομολογήσεταί εξομολογεω concede; confess σοι σοι you καὶ και and; even ἐγκατάλειμμα εγκαταλειμμα keep the festival σοι σοι you 75:11. quia ira hominis confitebitur tibi reliquiis irae accingerisFor the thought of man shall give praise to thee: and the remainders of the thought shall keep holiday to thee. 10. Surely the wrath of man shall praise thee: the residue of wrath shalt thou gird upon thee. Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain: 75:11 И гнев человеческий обратится во славу Тебе: остаток гнева Ты укротишь. 75:11 ὅτι οτι since; that ἐνθύμιον ενθυμιος person; human ἐξομολογήσεταί εξομολογεω concede; confess σοι σοι you καὶ και and; even ἐγκατάλειμμα εγκαταλειμμα keep the festival σοι σοι you 75:11. quia ira hominis confitebitur tibi reliquiis irae accingeris For the thought of man shall give praise to thee: and the remainders of the thought shall keep holiday to thee. 10. Surely the wrath of man shall praise thee: the residue of wrath shalt thou gird upon thee. ru▾ LXX-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 11. "Гнев человеческий обратится во славу Тебе", гнев на Бога со стороны человека не только не может причинить Ему какой-либо вред, но служит к Его славе. В лице Рапсака враги издевались над Иеговою и угрожали евреям, но эта угроза закончилась поражением их самих и увеличением славы Иеговы. - "Остаток гнева Ты укротишь". Ты не дашь всецело излиться Твоему гневу на врагов, т. е., хотя гибель ассириян была и ужасной, но она не явилась полным выражением того гнева Иеговы, который они заслуживали, Бог был к ним милостив. Понимают и так: Ты, Господи, сохранил остаток гнева, чтобы излить его на врагов, в случае новых нападений с их стороны, т. е. навсегда сохранить от них. Adam Clarke: Commentary on the Bible - 1831 76:11: Vow, and pay unto the Lord - Bind yourselves to him, and forget not your obligations. Let all that be round about him - All the neighboring nations, who shall see God's judgments against his enemies, should Bring presents unto him - Give him that homage which is due unto him. That ought to be feared - למורא lammora, "to the terrible One;" lest they be consumed as the Assyrians have been. Albert Barnes: Notes on the Bible - 1834 76:11: vow, and pay unto the Lord your God - That is, Pay your vows, or sacredly observe them. On the word "vow," see the notes at Psa 22:25. Compare Psa 50:14; Psa 56:12; Psa 66:13. The word refers to a voluntary promise made to God. Let all that be round about him - All that worship him, or that profess to honor him. Bring presents - Bring gifts or offerings; things expressive of gratitude and homage. See the notes at Psa 45:12. Compare Isa 16:1, note; Isa 18:7, note; Isa 60:5, note. Unto him that ought to be feared - Margin, "to fear." The meaning would be well expressed by the word dread; "to the Dread One." It was not to inspire fear that the presents were to be brought; but they were to be brought to One who had shown that he was the proper object of dread or Rev_erence. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 76:11: Vow: Psa 50:14, Psa 119:106; Num 30:2; Ecc 5:4-6 let all: Psa 68:29, Psa 89:7; Deu 16:16; Ch2 32:22, Ch2 32:23 unto him: Heb. to fear, Gen 31:42 Geneva 1599 76:11 Vow, and pay unto the LORD your God: let all that be (h) round about him bring presents unto him that ought to be feared. (h) That is, the Levites who dwell about the Tabernacle, or the people among whom he dwells. John Gill 76:11 Vow, and pay unto the Lord your God,.... Not monastic vows, which the Papists would infer from these and such like words; nor ceremonial ones, but spiritual sacrifices of praise and thanksgiving, such as men sometimes make in times of distress, or when delivered, Ps 66:13 and which when vowed ought to be paid, Eccles 5:4, not to creatures, angels, or saints, but to God, from whom the mercy desired must be expected, and from whence it comes, Ps 50:14, these words are an address to such who were delivered from wrath, either of God or man: let all that be round about him; who surround the throne of his grace, gather together in his house to attend his word and ordinances, who are his servants, and constantly and faithfully adhere to him; among whom he grants his presence, they are near to him, and he to them. It is a periphrasis of the assembly of the saints; see Ps 89:7. The Targum is, "all ye that dwell round about his sanctuary;'' the allusion is to the situation of the camp of Israel, and the tabernacle in the wilderness, Num 2:1 compare with this Rev_ 4:4, bring presents unto him that ought to be feared, or "to the fear" (f), which is one of the names of God; see Gen 31:42 and who is and ought to be the object of the fear and reverence of men; the "presents", to be brought to him are the sacrifices of prayer and praise, yea, the whole persons, the souls and bodies, of men; see Ps 72:10, compare with this 2Chron 32:22. The Targum is, "let them bring offerings into the house of the sanctuary of the terrible One;'' of him that is to be feared, with a godly fear by good men, and to be dreaded by evil men, as follows. (f) "ad verb terrori, timori", Vatsblus; "numini", De Dieu, "venerando et timendo huic numini", Michaelis; so Ainsworth. John Wesley 76:11 Vow - A sacrifice of thanksgiving for this wonderful deliverance. Let all - All the neighboring nations submit to the God of Israel. Robert Jamieson, A. R. Fausset and David Brown 76:11 Invite homage to such a God (2Chron 32:23), who can stop the breath of kings and princes when He wills (Dan 5:23).
75:1275:12: Ո՛ւխտս դիք եւ կատարեցէ՛ք Տեառն Աստուծոյ մերոյ, ամենեքեան ոյք շուրջ էք զնովաւ։ Մատուցէ՛ք պատարագս Ահաւորին. 12 Ո՛ւխտ դրէք եւ կատարեցէ՛ք այն մեր Տէր Աստծու համար, ամէնքդ՝ որ շուրջն էք նրա: 11 Ուխտ ըրէք ձեր Տէր Աստուծոյն ու կատարեցէք. Անոր բոլորտիքը եղողները Թող ընծաներ բերեն Ահաւորին։ Ուխտս դիք եւ կատարեցէք Տեառն Աստուծոյ ^[478]մերոյ ամենեքեան որ շուրջ էք զնովաւ. մատուցէք պատարագս Ահաւորին: 75:12: Ո՛ւխտս դիք եւ կատարեցէ՛ք Տեառն Աստուծոյ մերոյ, ամենեքեան ոյք շուրջ էք զնովաւ։ Մատուցէ՛ք պատարագս Ահաւորին. 12 Ո՛ւխտ դրէք եւ կատարեցէ՛ք այն մեր Տէր Աստծու համար, ամէնքդ՝ որ շուրջն էք նրա: 11 Ուխտ ըրէք ձեր Տէր Աստուծոյն ու կատարեցէք. Անոր բոլորտիքը եղողները Թող ընծաներ բերեն Ահաւորին։ zohrab-1805▾ eastern-1994▾ western am▾	75:1175:12 Делайте и воздавайте обеты Господу, Богу вашему; все, которые вокруг Него, да принесут дары Страшному: 75:12 εὔξασθε ευχομαι wish; make καὶ και and; even ἀπόδοτε αποδιδωμι render; surrender κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God ὑμῶν υμων your πάντες πας all; every οἱ ο the κύκλῳ κυκλω circling; in a circle αὐτοῦ αυτος he; him οἴσουσιν φερω carry; bring δῶρα δωρον present 75:12. vovete et reddite Domino Deo vestro omnes qui in circuitu eius sunt offerent dona terribiliVow ye, and pay to the Lord your God: all you that are round about him bring presents. To him that is terrible, 11. Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared. Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared: 75:12 Делайте и воздавайте обеты Господу, Богу вашему; все, которые вокруг Него, да принесут дары Страшному: 75:12 εὔξασθε ευχομαι wish; make καὶ και and; even ἀπόδοτε αποδιδωμι render; surrender κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God ὑμῶν υμων your πάντες πας all; every οἱ ο the κύκλῳ κυκλω circling; in a circle αὐτοῦ αυτος he; him οἴσουσιν φερω carry; bring δῶρα δωρον present 75:12. vovete et reddite Domino Deo vestro omnes qui in circuitu eius sunt offerent dona terribili Vow ye, and pay to the Lord your God: all you that are round about him bring presents. To him that is terrible, 11. Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared. ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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 12. "Все, которые вокруг Него" - разумеются языческие народы, живущие вокруг Палестины. Возрастающее военное могущество Ассирии и самостоятельность этих народов являлись постоянной угрозой, а потому гибель под стенами Иерусалима военной силы Ассирии должна внести успокоение в них и наполнить их чувством благоговейной благодарности пред Богом еврейским. Adam Clarke: Commentary on the Bible - 1831 76:12: He shall cut off the spirit of princes - Even in the midst of their conquests, he can fill them with terror and dismay, or cut them off in their career of victory. He is terrible to the icings of the earth - "He is the only Ruler of princes;" to him they must account. And a terrible account most of them will have to give to the great God; especially those who, instigated by the desire of dominion, have, in the lust of conquest which it generates, laid countries waste by fire and sword, making widows and orphans without number, and extending the empire of desolation and death. Thus all are under his dominion, and are accountable to him. Even those whom man cannot bring to justice, God will; and to judge them is one grand use of a final judgment day. Albert Barnes: Notes on the Bible - 1834 76:12: He shall cut off the spirit of princes - That is, He will cut down their pride; he will break them down. Luther renders it, "He shall take away the wrath of princes." The allusion is to what he had done as celebrated in this psalm. He had shown that he could rebuke the pride and self-confidence of kings, and could bring them low at his feet. He is terrible to the kings of the earth - When they are arrayed against him. (1) they are wholly under his control. (2) he can defeat their plans. (3) he can check them when he pleases. (4) he can, and will, make their plans - even their wrath - the means of promoting or carrying out his own purposes. (5) he will allow them to proceed no further in their plans of evil than he can make subservient to the furtherance of his own. (6) he can cut down the most mighty of them at his pleasure, and destroy them foRev_er. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 76:12: He shall: Psa 2:5, Psa 2:10, Psa 48:4-6, Psa 68:12, Psa 68:35; Jos 5:1; Ch2 32:21; Zep 3:6 terrible: Isa 13:6-8, Isa 24:21; Rev 6:15, Rev 19:17-21 Geneva 1599 76:12 He shall (i) cut off the spirit of princes: [he is] terrible to the kings of the earth. (i) The Hebrew word signifies "to vintage or gather grapes" meaning that he will make the counsels and enterprises of the wicked tyrants foolish and vain. John Gill 76:12 He shall cut off the spirit of princes,.... The pride of their spirits, as the Targum, humble their proud spirits, and bring them down; or dispirit them, take away their courage from them, upon which they flee apace to rocks and mountains to cover them; or confound them, blast their schemes, and carry their counsel headlong, and even take away their breath, or life; which he can as easily do as a man can cut off a bunch of grapes from the vine, as the word (g) here used signifies; the destruction of the wicked is expressed by cutting down the vine of the earth, and casting it into the winepress of God's wrath, Rev_ 14:17, he is terrible to the kings of the earth; as he was to the king of Assyria, when he sent his angel, and destroyed his army; and as he has been to others in all ages; so he will be to the kings of the earth that have committed fornication with the whore of Rome, who will be in the utmost panic at the time of her destruction, Rev_ 18:9, and who will themselves be overcome by the Lamb, Rev_ 16:14. The Targum is, he is to be feared above all the kings of the earth. (g) "qui vindemiat", Junius & Tremellius, Piscator; "succidet nempe, ut vindemiator racemos", Vatablus, so Ainsworth. John Wesley 76:12 Cut off - As men do their grapes in time of vintage; so the Hebrew verb implies. The spirit - Their breath and life, as he did in the Assyrian army.
75:1375:13: ո՛ քաղէ զհոգիս իշխանաց, ահաւոր է նա քան զամենայն թագաւորս երկրի[7164]։ Տունք. ժ̃։[7164] Ոմանք.Որ քաղէ զհոգիս։ 13 Ընծանե՛ր մատուցեցէք Ահաւորին, Նրան, որ քաղում է հոգիներն իշխանների. ահաւոր է Նա աշխարհի բոլոր թագաւորներից աւելի: 12 Ինք իշխաններուն հոգին պիտի կտրէ, Ինք ահաւոր է երկրի թագաւորներուն։ Ո քաղէ զհոգիս իշխանաց, ահաւոր է նա քան զամենայն թագաւորս երկրի: 75:13: ո՛ քաղէ զհոգիս իշխանաց, ահաւոր է նա քան զամենայն թագաւորս երկրի[7164]։ Տունք. ժ̃։ [7164] Ոմանք.Որ քաղէ զհոգիս։ 13 Ընծանե՛ր մատուցեցէք Ահաւորին, Նրան, որ քաղում է հոգիներն իշխանների. ահաւոր է Նա աշխարհի բոլոր թագաւորներից աւելի: 12 Ինք իշխաններուն հոգին պիտի կտրէ, Ինք ահաւոր է երկրի թագաւորներուն։ zohrab-1805▾ eastern-1994▾ western am▾	75:1275:13 Он укрощает дух князей, Он страшен для царей земных. 75:13 τῷ ο the φοβερῷ φοβερος fearful; fearsome καὶ και and; even ἀφαιρουμένῳ αφαιρεω take away πνεύματα πνευμα spirit; wind ἀρχόντων αρχων ruling; ruler φοβερῷ φοβερος fearful; fearsome παρὰ παρα from; by τοῖς ο the βασιλεῦσι βασιλευς monarch; king τῆς ο the γῆς γη earth; land 75:13. auferenti spiritum ducum terribili regibus terraeEven to him who taketh away the spirit of princes: to the terrible with the kings of the earth. 12. He shall cut off the spirit of princes: he is terrible to the kings of the earth. He shall cut off the spirit of princes: [he is] terrible to the kings of the earth: 75:13 Он укрощает дух князей, Он страшен для царей земных. 75:13 τῷ ο the φοβερῷ φοβερος fearful; fearsome καὶ και and; even ἀφαιρουμένῳ αφαιρεω take away πνεύματα πνευμα spirit; wind ἀρχόντων αρχων ruling; ruler φοβερῷ φοβερος fearful; fearsome παρὰ παρα from; by τοῖς ο the βασιλεῦσι βασιλευς monarch; king τῆς ο the γῆς γη earth; land 75:13. auferenti spiritum ducum terribili regibus terrae Even to him who taketh away the spirit of princes: to the terrible with the kings of the earth. 12. He shall cut off the spirit of princes: he is terrible to the kings of the earth. ru▾ LXX-gloss▾ vulgate▾ erva_1895▾

Սաղմոս / Psalms - 75 | 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

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

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

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

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

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

Carl Friedrich Keil and Franz Delitzsch

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

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

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

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

Geneva 1599

John Gill

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