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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Этот псалом, как и 7:3, написан после взятия Иерусалима Навуходоносором и после опустошения им земли Иудейской. Храм здесь представляется оскверненным, Иерусалим - в развалинах (1), всюду лежат непогребенные трупы убитых евреев (2), которые сделались посмешищем в глазах соседних народов (4). Писателем был один из потомков Асафа прозорливца.

Боже! Язычники опустошили страну, разрушили Иерусалим, залили землю кровью людей еврейских, над ними смеются и издеваются соседние народы (1-4). Пролей гнев Твой на народы за опустошение земли Иакова: не помяни наших грехов и избавь нас (5-9). Не дай язычникам издеваться над Твоим именем, накажи их за поношение Тебя, а мы будем возвещать в род и род хвалу Тебе (10-13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm, if penned with any particular event in view, is with most probability made to refer to the destruction of Jerusalem and the temple, and the woeful havoc made of the Jewish nation by the Chaldeans under Nebuchadnezzar. It is set to the same tune, as I may say, with the Lamentations of Jeremiah, and that weeping prophet borrows two verses out of it (ver. 6, 7) and makes use of them in his prayer, Jer. x. 25. Some think it was penned long before by the spirit of prophecy, prepared for the use of the church in that cloudy and dark day. Others think that it was penned then by the spirit of prayer, either by a prophet named Asaph or by some other prophet for the sons of Asaph. Whatever the particular occasion was, we have here, I. A representation of the very deplorable condition that the people of God were in at this time, ver. 1-5. II. A petition to God for succour and relief, that their enemies might be reckoned with (ver. 6, 7, 10, 12), that their sins might be pardoned (ver. 8, 9), and that they might be delivered, ver. 11. III. A plea taken from the readiness of his people to praise him, ver. 13. In times of the church's peace and prosperity this psalm may, in the singing of it, give us occasion to bless God that we are not thus trampled on and insulted. But it is especially seasonable in a day of treading down and perplexity, for the exciting of our desires towards God and the encouragement of our faith in him as the church's patron.
Adam Clarke: Commentary on the Bible - 1831
The psalmist complains of the cruelty of his enemies and the desolations of Jerusalem, and prays against them, Psa 79:1-7. He prays for the pardon and restoration of his people, and promises gratitude and obedience, Psa 79:8-13.
The title, A Psalm of Asaph, must be understood as either applying to a person of the name of Asaph who lived under the captivity; or else to the family of Asaph; or to a band of singers still bearing the name of that Asaph who flourished in the days of David; for most undoubtedly the Psalm was composed during the Babylonish captivity, when the city of Jerusalem lay in heaps, the temple was defiled, and the people were in a state of captivity. David could not be its author. Some think it was composed by Jeremiah; and it is certain that the sixth and sevenths verses are exactly the same with Jer 10:25 : "Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name: for they have eaten up Jacob, and devoured him, and consumed him; and have made his habitation desolate."
Albert Barnes: Notes on the Bible - 1834
79:0: This psalm, also, purports to be a psalm of Asaph; that is, it was either composed by him or for him; or it was the composition of one of his descendants who presided over the music in the sanctuary, and to whom was given the general family name, Asaph. The psalm pertains to the same general subject as Ps. 74, and was composed evidently in view of the same calamities. Rudinger, DeWette, and some others, suppose that the reference in the psalm is to the persecutions under Antiochus Epiphanes. To this opinion, also, Rosenmuller inclines. The most common, and the most probable supposition, however, is that it refers to the destruction of the temple by Nebuchadnezzar and the Chaldeans.
The contents of the psalm are as follows:
I. A statement of the calamity which had come upon the nation. The pagan had come into the heritage of God; they had defiled the sanctuary; they had made Jerusalem desolate; they had murdered the inhabitants; and the nation had become a reproach before the world, Psa 79:1-4.
II. A prayer for the divine interposition, Psa 79:5-6.
III. Reasons for that prayer, or reasons why God should interpose in the case, Psa 79:7-13. These reasons are,
(a) that they had devoured Jacob, Psa 79:7;
(b) that the people, on account of their sins, had been brought very low, Psa 79:8;
(c) that the divine glory was at stake, Psa 79:9-10;
(d) that they were in a suffering and pitiable condition, many being held as captives, and many ready to die, Psa 79:11 :
(e) that justice demanded this, Psa 79:12; and
(f) that this interposition would lay the foundation for praise to God, Psa 79:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 79:1, The psalmist complains of the desolation of Jerusalem; Psa 79:8, He prays for deliverance; Psa 79:13, and promises thankfulness.
This Psalm is supposed, with much probability, to have been written on the destruction of the city and temple of Jerusalem by Nebuchadnezzar.
Carl Friedrich Keil and Franz Delitzsch

Supplicatory Prayer in a Time of Devastation, of Bloodshed, and of Derision
This Psalm is in every respect the pendant of Ps 74. The points of contact are not merely matters of style (cf. Ps 79:5, how long for ever? with Ps 74:1, Ps 74:10; Ps 79:10, יוּדע, with Ps 74:5; Ps 79:2, the giving over to the wild beasts, with Ps 74:19, Ps 74:14; Ps 79:13, the conception of Israel as of a flock, in which respect Ps 79:1-13 is judiciously appended to Ps 78:70-72, with Ps 74:1, and also with Ps 74:19). But the mutual relationships lie still deeper. Both Psalms have the same Asaphic stamp, both stand in the same relation to Jeremiah, and both send forth their complaint out of the same circumstances of the time, concerning a destruction of the Temple and of Jerusalem, such as only the age of the Seleucidae (1 Macc. 1:31; 3:45, 2 Macc. 8:3) together with the Chaldaean period
(Note: According to Sofrim xviii. 3, Ps 79:1-13 and Ps 137:1-9 are the Psalms for the Knoth-day, i.e., the 9th day of Ab, the day commemorative of the Chaldaean and Roman destruction of Jerusalem.)
can exhibit, and in conjunction with a defiling of the Temple and a massacre of the servants of God, of the Chasdm (1 Macc. 7:13, 2 Macc. 14:6), such as the age of the Seleucidae exclusively can exhibit. The work of the destruction of the Temple which was in progress in Ps 74, appears in Ps 79:1-13 as completed, and here, as in the former Psalm, one receives the impression of the outrages, not of some war, but of some persecution: it is straightway the religion of Israel for the sake of which the sanctuaries are destroyed and the faithful are massacred.
Apart from other striking accords, Ps 79:6-7 are repeated verbatim in Jer 10:25. It is in itself far more probable that Jeremiah here takes up the earlier language of the Psalm than that the reverse is the true relation; and, as Hengstenberg has correctly observed, this is also favoured by the fact that the words immediately before viz., Jer 10:24, originate out of Ps 6:2, and that the connection in the Psalm is a far closer one. But since there is no era of pre-Maccabaean history corresponding to the complaints of the Psalm,
(Note: Cassiodorus and Bruno observe: deplorat Antiochi persecutionem tempore Machabeorum factam, tunc futuram. And Notker adds: To those who have read the First Book of the Maccabees it (viz., the destruction bewailed in the Psalm) is familiar.)
Jeremiah is to be regarded in this instance as the example of the psalmist; and in point of fact the borrower is betrayed in Ps 79:6-7 of the Psalm by the fact that the correct על of Jeremiah is changed into אל, the more elegant משׁפחות into ממלכות, and the plural אכלוּ into אכל, and the soaring exuberance of Jeremiah's expression is impaired by the omission of some of the words.
John Gill
INTRODUCTION TO PSALM 79
A Psalm of Asaph. This psalm was not written by one Asaph, who is supposed to live after the destruction of Jerusalem by the Chaldeans, or, according to some, even after the times of Antiochus, of whom there is no account, nor any certainty that there ever was such a man in those times; but by Asaph, the seer and prophet, that lived in the time of David, who, under a prophetic spirit, foresaw and foretold things that should come to pass, spoken of in this psalm: nor is it any objection that what is here said is delivered as an history of facts, since many prophecies are delivered in this way, especially those of the prophet Isaiah. The Targum is,
"a song by the hands of Asaph, concerning the destruction of the house of the sanctuary (or temple), which he said by a spirit of prophecy.''
The title of the Syriac versions,
"said by Asaph concerning the destruction of Jerusalem.''
The argument of the psalm is of the same kind with the Seventy Fourth. Some refer it to the times of Antiochus Epiphanes; so Theodoret; but though the temple was then defiled, Jerusalem was not utterly destroyed; and others to the destruction of the city and temple by Nebuchadnezzar; and why may it not refer to both, and even to the after destruction of both by Titus Vespasian? and may include the affliction and troubles of the Christians under Rome Pagan and Papal, and especially the latter; for Jerusalem and the temple may be understood in a mystical and spiritual sense; at least the troubles of the Jews, in the times referred to, were typical of what should befall the people of God under the New Testament, and in antichristian times.
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78:1: Սաղմոս յԱսափ. ՀԸ։
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78:078:0 Псалом Асафа.
78:1 ψαλμὸς ψαλμος psalm τῷ ο the Ασαφ ασαφ Asaph; Asaf ὁ ο the θεός θεος God ἤλθοσαν ερχομαι come; go ἔθνη εθνος nation; caste εἰς εις into; for τὴν ο the κληρονομίαν κληρονομια inheritance σου σου of you; your ἐμίαναν μιαινω taint; defile τὸν ο the ναὸν ναος sanctuary τὸν ο the ἅγιόν αγιος holy σου σου of you; your ἔθεντο τιθημι put; make Ιερουσαλημ ιερουσαλημ Jerusalem εἰς εις into; for ὀπωροφυλάκιον οπωροφυλακιον guard hut; lodge
78:1 מַשְׂכִּ֗יל maśkˈîl מַשְׂכִּיל [uncertain] לְ lᵊ לְ to אָ֫סָ֥ף ʔˈāsˌāf אָסָף Asaph הַאֲזִ֣ינָה haʔᵃzˈînā אזן listen עַ֭מִּי ˈʕammî עַם people תֹּורָתִ֑י tôrāṯˈî תֹּורָה instruction הַטּ֥וּ haṭṭˌû נטה extend אָ֝זְנְכֶ֗ם ˈʔoznᵊḵˈem אֹזֶן ear לְ lᵊ לְ to אִמְרֵי־ ʔimrê- אֵמֶר word פִֽי׃ fˈî פֶּה mouth
78:1. canticum Asaph Deus venerunt gentes in hereditatem tuam polluerunt templum sanctum tuum posuerunt Hierusalem in acervis lapidumA psalm for Asaph. O God, the heathens are come into thy inheritance, they have defiled thy holy temple: they have made Jerusalem as a place to keep fruit.
A Psalm of Asaph.
78:1. The understanding of Asaph. O my people, attend to my law. Incline your ears to the words of my mouth.
78:1. Maschil of Asaph. Give ear, O my people, [to] my law: incline your ears to the words of my mouth.
[509] KJV Chapter [79] A Psalm of Asaph:

78:0 Псалом Асафа.
78:1
ψαλμὸς ψαλμος psalm
τῷ ο the
Ασαφ ασαφ Asaph; Asaf
ο the
θεός θεος God
ἤλθοσαν ερχομαι come; go
ἔθνη εθνος nation; caste
εἰς εις into; for
τὴν ο the
κληρονομίαν κληρονομια inheritance
σου σου of you; your
ἐμίαναν μιαινω taint; defile
τὸν ο the
ναὸν ναος sanctuary
τὸν ο the
ἅγιόν αγιος holy
σου σου of you; your
ἔθεντο τιθημι put; make
Ιερουσαλημ ιερουσαλημ Jerusalem
εἰς εις into; for
ὀπωροφυλάκιον οπωροφυλακιον guard hut; lodge
78:1
מַשְׂכִּ֗יל maśkˈîl מַשְׂכִּיל [uncertain]
לְ lᵊ לְ to
אָ֫סָ֥ף ʔˈāsˌāf אָסָף Asaph
הַאֲזִ֣ינָה haʔᵃzˈînā אזן listen
עַ֭מִּי ˈʕammî עַם people
תֹּורָתִ֑י tôrāṯˈî תֹּורָה instruction
הַטּ֥וּ haṭṭˌû נטה extend
אָ֝זְנְכֶ֗ם ˈʔoznᵊḵˈem אֹזֶן ear
לְ lᵊ לְ to
אִמְרֵי־ ʔimrê- אֵמֶר word
פִֽי׃ fˈî פֶּה mouth
78:1. canticum Asaph Deus venerunt gentes in hereditatem tuam polluerunt templum sanctum tuum posuerunt Hierusalem in acervis lapidum
A psalm for Asaph. O God, the heathens are come into thy inheritance, they have defiled thy holy temple: they have made Jerusalem as a place to keep fruit.
A Psalm of Asaph.
78:1. The understanding of Asaph. O my people, attend to my law. Incline your ears to the words of my mouth.
78:1. Maschil of Asaph. Give ear, O my people, [to] my law: incline your ears to the words of my mouth.
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Adam Clarke: Commentary on the Bible - 1831
79:1: The heathen are come into thine inheritance - Thou didst cast them out, and take thy people in; they have cast us out, and now taken possession of the land that belongs to thee. They have defiled the temple, and reduced Jerusalem to a heap of ruins; and made a general slaughter of thy people.
Albert Barnes: Notes on the Bible - 1834
79:1: O God, the heathen are come into thine inheritance - The nations; a foreign people. See Psa 2:1, note; Psa 2:8; note; Psa 78:55, note. The term is one that would be applicable to the Chaldeans, or Babylonians, and the probable allusion here is to their invasion of the holy land under Nebuchadnezzar. Ch2 36:17-21.
Thy holy temple have they defiled - They have polluted it. By entering it; by removing the sacred furniture; by cutting down the carved work; by making it desolate. See Ch2 36:17-18. Compare the notes at Psa 74:5-7.
They have laid Jerusalem on heaps - See Ch2 36:19 : "And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
79:1: of Asaph: or, for Asaph, Psa 74:1 *title, marg:
the heathen: Psa 74:3, Psa 74:4, Psa 80:12, Psa 80:13; Kg2 21:12-16, Kg2 25:4-10; Ch2 36:3, Ch2 36:4, Ch2 36:6, Ch2 36:7, Ch2 36:17; Luk 21:24; Rev 11:2
into: Psa 74:2, Psa 78:71; Exo 15:17; Isa 47:6
holy: Psa 74:7, Psa 74:8; Kg2 24:13; Lam 1:10; Eze 7:20, Eze 7:21, Eze 9:7
have laid: Kg2 25:9, Kg2 25:10; Ch2 36:19; Jer 26:18, Jer 39:8, Jer 52:13; Mic 3:12
Carl Friedrich Keil and Franz Delitzsch
79:1
The Psalm begins with a plaintive description, and in fact one that makes complaint to God. Its opening sounds like Lam 1:10. The defiling does not exclude the reducing to ashes, it is rather spontaneously suggested in Ps 74:7 in company with wilful incendiarism. The complaint in Ps 79:1 reminds one of the prophecy of Micah, Mic 3:12, which in its time excited so much vexation (Jer 26:18); and Ps 79:2, Deut 28:26. עבדיך confers upon those who were massacred the honour of martyrdom. The lxx renders לעיים by εἰς ὀπωροφυλάκιον, a flourish taken from Is 1:8. Concerning the quotation from memory in 1 Macc. 7:16f., vid., the introduction to Ps 74. The translator of the originally Hebrew First Book of the Maccabees even in other instances betrays an acquaintance with the Greek Psalter (cf. 1 Macc. 1:37, καὶ ἐξέχεαν αἷμα ἀθῷον κύκλῳ τοῦ ἁγιάσματος). "As water," i.e., (cf. Deut 15:23) without setting any value upon it and without any scruple about it. Ps 44:14 is repeated in Ps 79:4. At the time of the Chaldaean catastrophe this applied more particularly to the Edomites.
Geneva 1599
79:1 "A Psalm of Asaph." O God, (a) the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps.
(a) The people cry to God against the barbarous tyranny of the Babylonians who spoiled God's inheritance, polluted his temple, destroyed his religion, and murdered his people.
John Gill
79:1 O God, the Heathen are come into thine inheritance,.... The land of Canaan, divided among the children of Israel by lot and line for an inheritance, out of which the Heathen were cast, to make room for them; but now would come into it again; see Ps 89:35, and this is called the Lord's inheritance, because he gave it as such to the people of Israel, and dwelt in it himself; and the rather this is observed as something marvellous, that he should suffer Heathens to possess his own inheritance; or the city of Jerusalem, which was the place the Lord chose to put his name in; or the temple, where he had his residence, called the mountain of his inheritance, Ex 15:17, and into which it was always accounted a profanation for Heathens to enter; see Acts 21:28, into each of these places the Heathen came; the Chaldeans under Nebuchadnezzar; the Syrians under Antiochus, as in the Apocrypha:
"Insomuch that the inhabitants of Jerusalem fled because of them: whereupon the city was made an habitation of strangers, and became strange to those that were born in her; and her own children left her.'' (1 Maccabees 1:38)
"Now Jerusalem lay void as a wilderness, there was none of her children that went in or out: the sanctuary also was trodden down, and aliens kept the strong hold; the heathen had their habitation in that place; and joy was taken from Jacob, and the pipe with the harp ceased.'' (1 Maccabees 3:45)
the Romans under Pompey, Vespasian, and Titus; and the Papists have since entered among the people of God, who are his heritage or inheritance, and have lorded it over them, and made havoc of them, and who are called Heathens and Gentiles, Ps 10:16,
thy holy temple have they defiled: this was done in the times of Antiochus, by entering into it, taking away the holy vessels out of it, shedding innocent blood in it, and setting up the abomination of desolation on the altar, and sacrificing to it, as in the Apocrypha:
"Every bridegroom took up lamentation, and she that sat in the marriage chamber was in heaviness,'' (1 Maccabees 1:27)
"Thus they shed innocent blood on every side of the sanctuary, and defiled it:'' (1 Maccabees 1:37)
"And pollute the sanctuary and holy people:'' (1 Maccabees 1:46)
"And whosoever was found with any the book of the testament, or if any committed to the law, the king's commandment was, that they should put him to death.'' (1 Maccabees 1:57)
"For thy sanctuary is trodden down and profaned, and thy priests are in heaviness, and brought low.'' (1 Maccabees 3:51)
"And they called upon the Lord, that he would look upon the people that was trodden down of all; and also pity the temple profaned of ungodly men;'' (2 Maccabees 8:2)
and by burning it in the times of Nebuchadnezzar and Titus; see Ps 74:7, and the church, which is the holy temple of God, has been defiled by antichrist sitting in it, and showing himself there as if he was God, by his dreadful blasphemies, idolatrous worship, and false doctrines, Th2 2:4,
they have laid Jerusalem on heaps; the walls and buildings being pulled down, and made a heap of stones and rubbish: in the times of Antiochus and of the Maccabees, it was set on fire, and the houses and the walls pulled down on every side, and was greatly defaced, and threatened to be laid level with the ground, as in the Apocrypha:
"And when he had taken the spoils of the city, he set it on fire, and pulled down the houses and walls thereof on every side.'' (1 Maccabees 1:31)
"And that he would have compassion upon the city, sore defaced, and ready to be made even with the ground; and hear the blood that cried unto him,'' (2 Maccabees 8:3)
"That the holy city (to the which he was going in haste to lay it even with the ground, and to make it a common buryingplace,) he would set at liberty:'' (2 Maccabees 9:14)
and this was thoroughly done in the times of Nebuchadnezzar and Titus, when the city was broke up and burnt with fire, and laid utterly desolate; so the Targum renders the word for "desolation"; it sometimes signifies a grave; see Job 30:24, and the sense may be here, that the city of Jerusalem was made graves to many; and multitudes were buried under the ruins of it. Aben Ezra interprets it, low places which were dug to find hidden things; the Septuagint translate it "a watch", or cottage "for apple orchards", and so the versions that follow it; signifying to what a low condition the city was reduced. Jarchi and Kimchi interpret the word as we do, "heaps": this, as it is true of Jerusalem, which has been trodden under foot by the Gentiles, and remains so to this day, Lk 21:24, so likewise of mystical Jerusalem, the holy city, given to the Gentiles or Papists, to be trodden down for the space of forty and two months, the exact time of the reign of antichrist, Rev_ 11:2.
Robert Jamieson, A. R. Fausset and David Brown
79:1 This Psalm, like the seventy-fourth, probably depicts the desolations of the Chaldeans (Jer 52:12-24). It comprises the usual complaint, prayer, and promised thanks for relief. (Ps 79:1-13)
(Compare Ps 74:2-7).
78:178:1: Աստուած մտին հեթանոսք ՚ի ժառանգութիւն քո. պղծեցին զտաճար սուրբ քո։ Արարին զԵրուսաղէմ որպէս հիղս մրգապահաց[7204]. [7204] Ոմանք.՚Ի կատարած սաղմոս յԱսափ... որպէս զհիւղս մր՛՛։
1 Աստուա՛ծ, հեթանոսները մտան քո ժառանգութեան մէջ, պղծեցին քո սուրբ տաճարը, Երուսաղէմը դարձրին ինչպէս մրգապահի հիւղակ:
79 Ո՛վ Աստուած, հեթանոսները քու ժառանգութեանդ մէջ մտան, Քու սուրբ տաճարդ պղծեցին, Երուսաղէմը աւերակներու դարձուցին։
Աստուած, մտին հեթանոսք ի ժառանգութիւն քո, պղծեցին զտաճար սուրբ քո, արարին զԵրուսաղէմ [506]որպէս զհիւղս մրգապահաց:

78:1: Աստուած մտին հեթանոսք ՚ի ժառանգութիւն քո. պղծեցին զտաճար սուրբ քո։ Արարին զԵրուսաղէմ որպէս հիղս մրգապահաց[7204].
[7204] Ոմանք.՚Ի կատարած սաղմոս յԱսափ... որպէս զհիւղս մր՛՛։
1 Աստուա՛ծ, հեթանոսները մտան քո ժառանգութեան մէջ, պղծեցին քո սուրբ տաճարը, Երուսաղէմը դարձրին ինչպէս մրգապահի հիւղակ:
79 Ո՛վ Աստուած, հեթանոսները քու ժառանգութեանդ մէջ մտան, Քու սուրբ տաճարդ պղծեցին, Երուսաղէմը աւերակներու դարձուցին։
zohrab-1805▾ eastern-1994▾ western am▾
78:178:1 Боже! язычники пришли в наследие Твое, осквернили святый храм Твой, Иерусалим превратили в развалины;
78:2 ἔθεντο τιθημι put; make τὰ ο the θνησιμαῖα θνησιμαιος the δούλων δουλος subject σου σου of you; your βρώματα βρωμα food τοῖς ο the πετεινοῖς πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven τὰς ο the σάρκας σαρξ flesh τῶν ο the ὁσίων οσιος responsible; devout σου σου of you; your τοῖς ο the θηρίοις θηριον beast τῆς ο the γῆς γη earth; land
78:2 אֶפְתְּחָ֣ה ʔeftᵊḥˈā פתח open בְ vᵊ בְּ in מָשָׁ֣ל māšˈāl מָשָׁל proverb פִּ֑י pˈî פֶּה mouth אַבִּ֥יעָה ʔabbˌîʕā נבע bubble חִ֝ידֹ֗ות ˈḥîḏˈôṯ חִידָה riddle מִנִּי־ minnî- מִן from קֶֽדֶם׃ qˈeḏem קֶדֶם front
78:2. dederunt cadavera servorum tuorum escam volatilibus caeli carnes sanctorum tuorum bestiis terraeThey have given the dead bodies of thy servants to be meat for the fowls of the air: the flesh of thy saints for the beasts of the earth.
1. O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps.
78:2. I will open my mouth in parables. I will speak about concepts that are from the beginning.
78:2. I will open my mouth in a parable: I will utter dark sayings of old:
O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps:

78:1 Боже! язычники пришли в наследие Твое, осквернили святый храм Твой, Иерусалим превратили в развалины;
78:2
ἔθεντο τιθημι put; make
τὰ ο the
θνησιμαῖα θνησιμαιος the
δούλων δουλος subject
σου σου of you; your
βρώματα βρωμα food
τοῖς ο the
πετεινοῖς πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
τὰς ο the
σάρκας σαρξ flesh
τῶν ο the
ὁσίων οσιος responsible; devout
σου σου of you; your
τοῖς ο the
θηρίοις θηριον beast
τῆς ο the
γῆς γη earth; land
78:2
אֶפְתְּחָ֣ה ʔeftᵊḥˈā פתח open
בְ vᵊ בְּ in
מָשָׁ֣ל māšˈāl מָשָׁל proverb
פִּ֑י pˈî פֶּה mouth
אַבִּ֥יעָה ʔabbˌîʕā נבע bubble
חִ֝ידֹ֗ות ˈḥîḏˈôṯ חִידָה riddle
מִנִּי־ minnî- מִן from
קֶֽדֶם׃ qˈeḏem קֶדֶם front
78:2. dederunt cadavera servorum tuorum escam volatilibus caeli carnes sanctorum tuorum bestiis terrae
They have given the dead bodies of thy servants to be meat for the fowls of the air: the flesh of thy saints for the beasts of the earth.
78:2. I will open my mouth in parables. I will speak about concepts that are from the beginning.
78:2. I will open my mouth in a parable: I will utter dark sayings of old:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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. "Тела святых Твоих" - евреев, как народа Богоизбранного, предназначенного быть народом святым и служителем истинного Бога.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Mournful Complaints.

1 O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps. 2 The dead bodies of thy servants have they given to be meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth. 3 Their blood have they shed like water round about Jerusalem; and there was none to bury them. 4 We are become a reproach to our neighbours, a scorn and derision to them that are round about us. 5 How long, LORD? wilt thou be angry for ever? shall thy jealousy burn like fire?
We have here a sad complaint exhibited in the court of heaven. The world is full of complaints, and so is the church too, for it suffers, not only with it, but from it, as a lily among thorns. God is complained to; whither should children go with their grievances, but to their father, to such a father as is able and willing to help? The heathen are complained of, who, being themselves aliens from the commonwealth of Israel, were sworn enemies to it. Though they knew not God, nor owned him, yet, God having them in chain, the church very fitly appeals to him against them; for he is King of nations, to overrule them, to judge among the heathen, and King of saints, to favour and protect them.
I. They complain here of the anger of their enemies and the outrageous fury of the oppressor, exerted,
1. Against places, v. 1. They did all the mischief they could, (1.) To the holy land; they invaded that, and made inroads into it: "The heathen have come into thy inheritance, to plunder that, and lay it waste." Canaan was dearer to the pious Israelites as it was God's inheritance than as it was their own, as it was the land in which God was known and his name was great rather than as it was the land in which they were bred and born and which they and their ancestors had been long in possession of. Note, Injuries done to religion should grieve us more than even those done to common right, nay, to our own right. We should better bear to see our own inheritance wasted than God's inheritance. This psalmist had mentioned it in the foregoing psalm as an instance of God's great favour to Israel that he had cast out the heathen before them, Ps. lxxviii. 55. But see what a change sin made; now the heathen are suffered to pour in upon them. (2.) To the holy city: They have laid Jerusalem on heaps, heaps of rubbish, such heaps as are raised over graves, so some. The inhabitants were buried in the ruins of their own houses, and their dwelling places became their sepulchres, their long homes. (3.) To the holy house. That sanctuary which God had built like high palaces, and which was thought to be established as the earth, was now laid level with the ground: They holy temple have they defiled, by entering into it and laying it waste. God's own people had defiled it by their sins, and therefore God suffered their enemies to defile it by their insolence.
2. Against persons, against the bodies of God's people; and further their malice could not reach. (1.) They were prodigal of their blood, and killed them without mercy; their eye did not spare, nor did they give any quarter (v. 3): Their blood have they shed like water, wherever they met with them, round about Jerusalem, in all the avenues to the city; whoever went out or came in was waited for of the sword. Abundance of human blood was shed, so that the channels of water ran with blood. And they shed it with no more reluctancy or regret than if they had spilt so much water, little thinking that every drop of it will be reckoned for in the day when God shall make inquisition for blood. (2.) They were abusive to their dead bodies. When they had killed them they would let none bury them. Nay, those that were buried, even the dead bodies of God's servants, the flesh of his saints, whose names and memories they had a particular spite at, they dug up again, and gave them to be meat to the fowls of the heaven and to the beasts of the earth; or, at least, they left those so exposed whom they slew; they hung them in chains, which was in a particular manner grievous to the Jews to see, because God had given them an express law against this, as a barbarous thing, Deut. xxi. 23. This inhuman usage of Christ's witnesses is foretold (Rev. xi. 9), and thus even the dead bodies were witnesses against their persecutors. This is mentioned (says Austin, De Civitate Dei, lib. 1 cap. 12) not as an instance of the misery of the persecuted (for the bodies of the saints shall rise in glory, however they became meat to the birds and the fowls), but of the malice of the persecutors.
3. Against their names (v. 4): "We that survive have become a reproach to our neighbours; they all study to abuse us and load us with contempt, and represent us as ridiculous, or odious, or both, upbraiding us with our sins and with our sufferings, or giving the lie to our relation to God and expectations from him; so that we have become a scorn and derision to those that are round about us." If God's professing people degenerate from what themselves and their fathers were, they must expect to be told of it; and it is well if a just reproach will help to bring us to a true repentance. But it has been the lot of the gospel-Israel to be made unjustly a reproach and derision; the apostles themselves were counted as the offscouring of all things.
II. They wonder more at God's anger, v. 5. This they discern in the anger of their neighbours, and this they complain most of: How long, Lord, wilt thou be angry? Shall it be for ever? This intimates that they desired no more than that God would be reconciled to them, that his anger might be turned away, and then the remainder of men's wrath would be restrained. Note, Those who desire God's favour as better than life cannot but dread and deprecate his wrath as worse than death.
Adam Clarke: Commentary on the Bible - 1831
79:2: The dead bodies of thy servants - It appears that in the destruction of Jerusalem the Chaldeans did not bury the bodies of the slain, but left them to be devoured by birds and beasts of prey. This was the grossest inhumanity.
Albert Barnes: Notes on the Bible - 1834
79:2: The dead bodies of thy servants ... - They have slain them, and left them unburied. See Ch2 36:17. This is a description of widespread carnage and slaughter, such as we know occurred at the time when Jerusalem was taken by the Chaldeans. At such a time, it is not probable that the Chaldeans would pause to bury the slain, nor is it probable that they would give opportunity to the captive Hebrews to remain to bury them. That would occur, therefore, which often occurs in war, that the slain would be left on the field to be devoured by wild animals and by the fowls of heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
79:2: Jer 7:33, Jer 15:3, Jer 16:4, Jer 34:20
Geneva 1599
79:2 The (b) dead bodies of thy servants have they given [to be] meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth.
(b) The prophets show to what extremities God sometimes allows his Church to fall to exercise their faith, before he sets his hand to deliver them.
John Gill
79:2 The dead bodies of thy servants have they given to be meat unto the fowls of the heaven,.... For such there were, both at the time of the Babylonish captivity, and in the times of Antiochus, who were good men, and served the Lord, and yet suffered in the common calamity. Nicanor, a general of Demetrius, in the time of the Maccabees, seems to have been guilty of such a fact as this, since, when he was slain, his tongue was given in pieces to the fowls, and the reward of his madness was hung up before the temple, as in the Apocrypha:
"And when he had cut out the tongue of that ungodly Nicanor, he commanded that they should give it by pieces unto the fowls, and hang up the reward of his madness before the temple.'' (2 Maccabees 15:33)
the flesh of thy saints unto the beasts of the earth; this clause and the following verse are applied to a case in the times of the Maccabees, when sixty men of the Assideans were slain, religious, devout, and holy men, so called from the very word here translated "saints";
"Now the Assideans were the first among the children of Israel that sought peace of them:'' (1 Maccabees 7:13)
"The flesh of thy saints have they cast out, and their blood have they shed round about Jerusalem, and there was none to bury them.'' (1 Maccabees 7:17)
Robert Jamieson, A. R. Fausset and David Brown
79:2 (Compare Jer 15:3; Jer 16:4).
78:278:2: արկին զդիակունս ծառայից քոց գէ՛շ թռչնոց երկնից, եւ զմարմինս սրբոց քոց գազանաց երկրի։
2 Քո ծառաների դիակները որպէս կեր նետեցին երկնքի թռչուններին, եւ քո սրբերի մարմինները՝ երկրի գազաններին:
2 Քու ծառաներուդ դիակները Երկնքի թռչուններուն կերակուր տուին, Քու սուրբերուդ մարմինը՝ երկրի գազաններուն։
Արկին զդիակունս ծառայից քոց գէշ թռչնոց երկնից, եւ զմարմինս սրբոց քոց գազանաց երկրի:

78:2: արկին զդիակունս ծառայից քոց գէ՛շ թռչնոց երկնից, եւ զմարմինս սրբոց քոց գազանաց երկրի։
2 Քո ծառաների դիակները որպէս կեր նետեցին երկնքի թռչուններին, եւ քո սրբերի մարմինները՝ երկրի գազաններին:
2 Քու ծառաներուդ դիակները Երկնքի թռչուններուն կերակուր տուին, Քու սուրբերուդ մարմինը՝ երկրի գազաններուն։
zohrab-1805▾ eastern-1994▾ western am▾
78:278:2 трупы рабов Твоих отдали на съедение птицам небесным, тела святых Твоих зверям земным;
78:3 ἐξέχεαν εκχεω pour out; drained τὸ ο the αἷμα αιμα blood; bloodstreams αὐτῶν αυτος he; him ὡς ως.1 as; how ὕδωρ υδωρ water κύκλῳ κυκλω circling; in a circle Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the θάπτων θαπτω bury; have a funeral for
78:3 אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שָׁ֭מַעְנוּ ˈšāmaʕnû שׁמע hear וַ wa וְ and נֵּדָעֵ֑ם nnēḏāʕˈēm ידע know וַ֝ ˈwa וְ and אֲבֹותֵ֗ינוּ ʔᵃvôṯˈênû אָב father סִפְּרוּ־ sippᵊrû- ספר count לָֽנוּ׃ lˈānû לְ to
78:3. effuderunt sanguinem eorum quasi aquam in circuitu Hierusalem et non erat qui sepeliretThey have poured out their blood as water, round about Jerusalem and there was none to bury them.
2. The dead bodies of thy servants have they given to be meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth.
78:3. We have heard and known such great things, as our fathers have described to us.
78:3. Which we have heard and known, and our fathers have told us.
The dead bodies of thy servants have they given [to be] meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth:

78:2 трупы рабов Твоих отдали на съедение птицам небесным, тела святых Твоих зверям земным;
78:3
ἐξέχεαν εκχεω pour out; drained
τὸ ο the
αἷμα αιμα blood; bloodstreams
αὐτῶν αυτος he; him
ὡς ως.1 as; how
ὕδωρ υδωρ water
κύκλῳ κυκλω circling; in a circle
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ο the
θάπτων θαπτω bury; have a funeral for
78:3
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שָׁ֭מַעְנוּ ˈšāmaʕnû שׁמע hear
וַ wa וְ and
נֵּדָעֵ֑ם nnēḏāʕˈēm ידע know
וַ֝ ˈwa וְ and
אֲבֹותֵ֗ינוּ ʔᵃvôṯˈênû אָב father
סִפְּרוּ־ sippᵊrû- ספר count
לָֽנוּ׃ lˈānû לְ to
78:3. effuderunt sanguinem eorum quasi aquam in circuitu Hierusalem et non erat qui sepeliret
They have poured out their blood as water, round about Jerusalem and there was none to bury them.
78:3. We have heard and known such great things, as our fathers have described to us.
78:3. Which we have heard and known, and our fathers have told us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
3. "Пролили кровь их, как воду" - обилие убитых.
Adam Clarke: Commentary on the Bible - 1831
79:3: There was none to bury them - The Chaldeans would not; and the Jews who were not slain were carried into captivity.
Albert Barnes: Notes on the Bible - 1834
79:3: Their blood have they shed like water round about Jerusalem - They have poured it out in such quantities that it seems to flow like water - not an uncommon occurrence in war. There was no event in the history of the Hebrews to which this description would be more applicable than to the Babylonian invasion. The language might indeed be applicable to the desolation of the city by Antiochus Epiphanes, and also to its destruction by the Romans; but, of course, it cannot refer to the latter, and there is no necessity for supposing that it refers to the former. All the conditions of a proper interpretation are fulfilled by supposing that it refers to the time of the Chaldean invasion.
And there was none to bury them - The Chaldeans would not do it, and they would not suffer the Hebrew people to do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
79:3: Their: Psa 79:10; Mat 23:35; Rom 8:36; Rev 16:6, Rev 17:6, Rev 18:24
and there: etc. Either there was no friend or relation left to bury them, or none was allowed to perform this last sad office. The despotism of eastern princes often proceeds to such a degree of extravagance as to fill the mind with astonishment and horror. In Morocco, no person dares to bury the body of a malefactor without an order from the emperor; and Windus, speaking of a man who was to have been sawn in two, informs us, that "his body must have remained to be eaten by the dogs, if the emperor had not pardoned him." Psa 141:7; Jer 8:1, Jer 8:2, Jer 14:16, Jer 15:3, Jer 16:4, Jer 25:33, Jer 34:20; Rev 11:9
Geneva 1599
79:3 Their blood have they shed like water round about Jerusalem; and [there was] none to (c) bury [them].
(c) Their friends and relatives did not dare to bury them for fear of the enemies.
John Gill
79:3 Their blood have they shed like water round about Jerusalem,.... Without any concern of mind, or remorse of conscience; without any fear of God or man; as if it had been so much water only; and this they shed in great abundance: from the Apocrypha:
"And when he had taken all away, he went into his own land, having made a great massacre, and spoken very proudly.'' (1 Maccabees 1:24)
"And spake peaceable words unto them, but all was deceit: for when they had given him credence, he fell suddenly upon the city, and smote it very sore, and destroyed much people of Israel.'' (1 Maccabees 1:30)
"Thus they shed innocent blood on every side of the sanctuary, and defiled it:'' (1 Maccabees 1:37)
"So they rose up against them in battle on the sabbath, and they slew them, with their wives and children and their cattle, to the number of a thousand people.'' (1 Maccabees 2:38)
in like manner the blood of the saints has been shed by the antichristian beast of Rome, for which he and his followers will be righteously retaliated, Rev_ 17:6.
and there was none to bury them: either the number of the slain was so great, that there were not left enough to bury the dead, or they that did remain were not suffered to do it; this will be the case of the two witnesses, when slain, Rev_ 11:7.
78:378:3: Հեղին զարիւնս նոցա որպէս ջո՛ւր շուրջ զԵրուսաղեմաւ, եւ ո՛չ ոք էր որ թաղէր զնոսա։
3 Նրանց արիւնը ջրի պէս Երուսաղէմի շուրջը թափեցին, եւ չկար մէկը, որ թաղէր նրանց:
3 Անոնց արիւնը ջուրի պէս թափեցին Երուսաղէմի շուրջը Ու մէկը չկար որ զանոնք թաղէր։
Հեղին զարիւնս նոցա որպէս ջուր շուրջ զԵրուսաղեմաւ, եւ ոչ ոք էր որ թաղէր զնոսա:

78:3: Հեղին զարիւնս նոցա որպէս ջո՛ւր շուրջ զԵրուսաղեմաւ, եւ ո՛չ ոք էր որ թաղէր զնոսա։
3 Նրանց արիւնը ջրի պէս Երուսաղէմի շուրջը թափեցին, եւ չկար մէկը, որ թաղէր նրանց:
3 Անոնց արիւնը ջուրի պէս թափեցին Երուսաղէմի շուրջը Ու մէկը չկար որ զանոնք թաղէր։
zohrab-1805▾ eastern-1994▾ western am▾
78:378:3 пролили кровь их, как воду, вокруг Иерусалима, и некому было похоронить их.
78:4 ἐγενήθημεν γινομαι happen; become ὄνειδος ονειδος disgrace τοῖς ο the γείτοσιν γειτων countryman; neighborhood women ἡμῶν ημων our μυκτηρισμὸς μυκτηρισμος and; even χλευασμὸς χλευασμος the κύκλῳ κυκλω circling; in a circle ἡμῶν ημων our
78:4 לֹ֤א lˈō לֹא not נְכַחֵ֨ד׀ nᵊḵaḥˌēḏ כחד hide מִ mi מִן from בְּנֵיהֶ֗ם bbᵊnêhˈem בֵּן son לְ lᵊ לְ to דֹ֥ור ḏˌôr דֹּור generation אַחֲרֹ֗ון ʔaḥᵃrˈôn אַחֲרֹון at the back מְֽ֭סַפְּרִים ˈmˈsappᵊrîm ספר count תְּהִלֹּ֣ות tᵊhillˈôṯ תְּהִלָּה praise יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וֶ we וְ and עֱזוּזֹ֥ו ʕᵉzûzˌô עֱזוּז power וְ֝ ˈw וְ and נִפְלְאֹותָ֗יו niflᵊʔôṯˈāʸw פלא be miraculous אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָֽׂה׃ ʕāśˈā עשׂה make
78:4. facti sumus obprobrium vicinis nostris subsannatio et derisio his qui in circuitu nostro suntWe are become a reproach to our neighbours: a scorn and derision to them that are round about us.
3. Their blood have they shed like water round about Jerusalem; and there was none to bury them.
78:4. These things have not been hidden from their sons in any generation: declaring the praises of the Lord, and his virtues, and the wonders that he has done.
78:4. We will not hide [them] from their children, shewing to the generation to come the praises of the LORD, and his strength, and his wonderful works that he hath done.
Their blood have they shed like water round about Jerusalem; and [there was] none to bury:

78:3 пролили кровь их, как воду, вокруг Иерусалима, и некому было похоронить их.
78:4
ἐγενήθημεν γινομαι happen; become
ὄνειδος ονειδος disgrace
τοῖς ο the
γείτοσιν γειτων countryman; neighborhood women
ἡμῶν ημων our
μυκτηρισμὸς μυκτηρισμος and; even
χλευασμὸς χλευασμος the
κύκλῳ κυκλω circling; in a circle
ἡμῶν ημων our
78:4
לֹ֤א lˈō לֹא not
נְכַחֵ֨ד׀ nᵊḵaḥˌēḏ כחד hide
מִ mi מִן from
בְּנֵיהֶ֗ם bbᵊnêhˈem בֵּן son
לְ lᵊ לְ to
דֹ֥ור ḏˌôr דֹּור generation
אַחֲרֹ֗ון ʔaḥᵃrˈôn אַחֲרֹון at the back
מְֽ֭סַפְּרִים ˈmˈsappᵊrîm ספר count
תְּהִלֹּ֣ות tᵊhillˈôṯ תְּהִלָּה praise
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וֶ we וְ and
עֱזוּזֹ֥ו ʕᵉzûzˌô עֱזוּז power
וְ֝ ˈw וְ and
נִפְלְאֹותָ֗יו niflᵊʔôṯˈāʸw פלא be miraculous
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָֽׂה׃ ʕāśˈā עשׂה make
78:4. facti sumus obprobrium vicinis nostris subsannatio et derisio his qui in circuitu nostro sunt
We are become a reproach to our neighbours: a scorn and derision to them that are round about us.
78:4. These things have not been hidden from their sons in any generation: declaring the praises of the Lord, and his virtues, and the wonders that he has done.
78:4. We will not hide [them] from their children, shewing to the generation to come the praises of the LORD, and his strength, and his wonderful works that he hath done.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Завоеванный народ становился добычею врага, которой он распоряжался по своему капризному желанию, подвергая его всевозможным насилиям и насмешкам. Этот обычай отношения к покоренному врагу в древнее время был всеобщим и зависел от той глубокой замкнутости жизни народов, которая почти не допускала никаких сношений даже с соседним племенем. Каждый народ, потому, обособлялся в своем языке, правах, обычаях и религиозных верованиях и к другому народу относился лишь как к своему врагу, гибель которого для него служила предметом искренних вожделений. Этим объясняются те поругания, которым подвергались побежденные от победителя.
Adam Clarke: Commentary on the Bible - 1831
79:4: We are become a reproach to our neighbors - The Idumeans, Philistines, Phoenicians, Ammonites, and Moabites, all gloried in the subjugation of this people; and their insults to them were mixed with blasphemies against God.
Albert Barnes: Notes on the Bible - 1834
79:4: We are become a reproach to our neighbours - See the language in this verse explained in the notes at Psa 44:13. The words in the Hebrew are the same, and the one seems to have been copied from the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
79:4: become: Psa 44:13, Psa 44:14, Psa 80:6, Psa 89:41; Deu 28:37; Jer 24:9, Jer 25:18, Jer 42:18; Lam 2:15, Lam 2:16; Lam 5:1; Eze 35:12, Eze 36:3, Eze 36:15
scorn: Kg1 9:7; Neh 2:19, Neh 4:1-4
Geneva 1599
79:4 We are become a reproach to our (d) neighbours, a scorn and derision to them that are round about us.
(d) Of which some came from Abraham but were degenerate: and others were open enemies to your religion, but they both laughed at our miseries.
John Gill
79:4 We are become a reproach to our neighbours,.... That is, those that remained; so the Jews were to the Edomites, especially at the time of the Babylonish captivity, Ps 137:7,
a scorn and derision to them that are round about us; as the Christians in all ages have been to the men of the world, and especially will be insulted and triumphed over when the witnesses are slain, Rev_ 11:10.
Robert Jamieson, A. R. Fausset and David Brown
79:4 (Compare Ps 44:13; Jer 42:18; Lam 2:15).
78:478:4: Եղաք մեք նախատինք դրացեաց մերոց. ծաղր եւ այպն կատականաց այնոցիկ որ շուրջ էին զմեւք[7205]։ [7205] Ոմանք.Եղեաք մեք նախատինս։
4 Մենք դարձանք մեր դրացիների նախատինքը եւ մեր շուրջը եղողների ծաղրուծանակը:
4 Մեր դրացիներուն նախատինք եղանք, Ծաղր ու ծանակ՝ մեր շուրջը եղողներուն։
Եղաք մեք նախատինք դրացեաց մերոց, ծաղր եւ այպն կատականաց այնոցիկ որ շուրջ էին զմեւք:

78:4: Եղաք մեք նախատինք դրացեաց մերոց. ծաղր եւ այպն կատականաց այնոցիկ որ շուրջ էին զմեւք[7205]։
[7205] Ոմանք.Եղեաք մեք նախատինս։
4 Մենք դարձանք մեր դրացիների նախատինքը եւ մեր շուրջը եղողների ծաղրուծանակը:
4 Մեր դրացիներուն նախատինք եղանք, Ծաղր ու ծանակ՝ մեր շուրջը եղողներուն։
zohrab-1805▾ eastern-1994▾ western am▾
78:478:4 Мы сделались посмешищем у соседей наших, поруганием и посрамлением у окружающих нас.
78:5 ἕως εως till; until πότε ποτε.1 when? κύριε κυριος lord; master ὀργισθήσῃ οργιζω impassioned; anger εἰς εις into; for τέλος τελος completion; sales tax ἐκκαυθήσεται εκκαιω burn out ὡς ως.1 as; how πῦρ πυρ fire ὁ ο the ζῆλός ζηλος zeal; jealousy σου σου of you; your
78:5 וַ wa וְ and יָּ֤קֶם yyˈāqem קום arise עֵד֨וּת׀ ʕēḏˌûṯ עֵדוּת reminder בְּֽ bᵊˈ בְּ in יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and תֹורָה֮ ṯôrā תֹּורָה instruction שָׂ֤ם śˈām שׂים put בְּ bᵊ בְּ in יִשְׂרָ֫אֵ֥ל yiśrˈāʔˌēl יִשְׂרָאֵל Israel אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִ֭וָּה ˈṣiwwā צוה command אֶת־ ʔeṯ- אֵת [object marker] אֲבֹותֵ֑ינוּ ʔᵃvôṯˈênû אָב father לְ֝ ˈl לְ to הֹודִיעָ֗ם hôḏîʕˈām ידע know לִ li לְ to בְנֵיהֶֽם׃ vᵊnêhˈem בֵּן son
78:5. usquequo Domine irasceris in finem ardebit quasi ignis zelus tuusHow long, O Lord, wilt thou be angry for ever: shall thy zeal be kindled like a fire?
4. We are become a reproach to our neighbours, a scorn and derision to them that are round about us.
78:5. And he has received testimony with Jacob, and he has set a law within Israel. Such great things, he has commanded our fathers, so as to make these things known to their sons,
78:5. For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children:
We are become a reproach to our neighbours, a scorn and derision to them that are round about us:

78:4 Мы сделались посмешищем у соседей наших, поруганием и посрамлением у окружающих нас.
78:5
ἕως εως till; until
πότε ποτε.1 when?
κύριε κυριος lord; master
ὀργισθήσῃ οργιζω impassioned; anger
εἰς εις into; for
τέλος τελος completion; sales tax
ἐκκαυθήσεται εκκαιω burn out
ὡς ως.1 as; how
πῦρ πυρ fire
ο the
ζῆλός ζηλος zeal; jealousy
σου σου of you; your
78:5
וַ wa וְ and
יָּ֤קֶם yyˈāqem קום arise
עֵד֨וּת׀ ʕēḏˌûṯ עֵדוּת reminder
בְּֽ bᵊˈ בְּ in
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
תֹורָה֮ ṯôrā תֹּורָה instruction
שָׂ֤ם śˈām שׂים put
בְּ bᵊ בְּ in
יִשְׂרָ֫אֵ֥ל yiśrˈāʔˌēl יִשְׂרָאֵל Israel
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִ֭וָּה ˈṣiwwā צוה command
אֶת־ ʔeṯ- אֵת [object marker]
אֲבֹותֵ֑ינוּ ʔᵃvôṯˈênû אָב father
לְ֝ ˈl לְ to
הֹודִיעָ֗ם hôḏîʕˈām ידע know
לִ li לְ to
בְנֵיהֶֽם׃ vᵊnêhˈem בֵּן son
78:5. usquequo Domine irasceris in finem ardebit quasi ignis zelus tuus
How long, O Lord, wilt thou be angry for ever: shall thy zeal be kindled like a fire?
78:5. And he has received testimony with Jacob, and he has set a law within Israel. Such great things, he has commanded our fathers, so as to make these things known to their sons,
78:5. For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children:
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Adam Clarke: Commentary on the Bible - 1831
79:5: How long, Lord? - Wilt thou continue thine anger against us, and suffer us to be insulted, and thyself blasphemed?
Albert Barnes: Notes on the Bible - 1834
79:5: How long, Lord? - See Psa 74:1, note; Psa 74:10, note; and Psa 77:7-9, notes. This is the language, not of impatience, but of anxiety; not of complaining, but of wonder. It is language such as the people of God are often constrained to employ under heavy trials - trials which continue so long that it seems as if they would never end.
Shall thy jealousy, burn like fire? - That is, Shall it continue to burn like fire? Shall it utterly consume us? On the word jealousy, see the notes at Psa 78:58.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
79:5: How long: Psa 13:1, Psa 13:2, Psa 74:1, Psa 74:9, Psa 74:10, Psa 80:4, Psa 89:46; Rev 6:10
wilt: Psa 85:5, Psa 103:9; Isa 64:9; Mic 7:18
jealousy: Deu 29:20, Deu 32:16, Deu 32:22; Eze 36:5; Zep 1:18, Zep 3:8
Carl Friedrich Keil and Franz Delitzsch
79:5
Out of the plaintive question how long? and whether endlessly God would be angry and cause His jealousy to continue to burn like a fire (Deut 32:22), grows up the prayer (Ps 79:6) that He would turn His anger against the heathen who are estranged from the hostile towards Him, and of whom He is now making use as a rod of anger against His people. The taking over of Ps 79:6-7 from Jer 10:25 is not betrayed by the looseness of the connection of thought; but in themselves these four lines sound much more original in Jeremiah, and the style is exactly that of this prophet, cf. Jer 6:11; Jer 2:3, and frequently, Ps 49:20. The אל, instead of על, which follows שׁפך is incorrect; the singular אכל gathers all up as in one mass, as in Is 5:26; Is 17:13. The fact that such power over Israel is given to the heathen world has its ground in the sins of Israel. From Ps 79:8 it may be inferred that the apostasy which raged earlier is now checked. ראשׁנים is not an adjective (Job 31:28; Is 59:2), which would have been expressed by עונותינו חראשׁנים, but a genitive: the iniquities of the forefathers (Lev 26:14, cf. Ps 39:1-13). On Ps 79:8 of Judg 6:6. As is evident from Ps 79:9, the poet does not mean that the present generation, itself guiltless, has to expiate the guilt of the fathers (on the contrary, Deut 24:16; 4Kings 14:6; Ezek 18:20); he prays as one of those who have turned away from the sins of the fathers, and who can now no longer consider themselves as placed under wrath, but under sin-pardoning and redeeming grace.
Geneva 1599
79:5 How long, LORD? wilt thou be angry for ever? shall thy jealousy (e) burn like fire?
(e) Will you completely consume us for our sins, before you take us to mercy?
John Gill
79:5 How long, Lord, wilt thou be angry? for ever?.... That is, how long wilt thou be angry? shall it be for ever? see Ps 85:4, for though what was done, or to be done, as before related, was or will be done by the enemies of the Lord's people, yet by his permission, and as a token of his anger and displeasure against them: at least it might be so understood, both by them and by their enemies; and hence this expostulation,
shall thy jealousy burn like fire? so jealousy does; its coals are coals of fire, Song 8:6, there were, at the times referred to, such among the people, who did evil things, and provoked the Lord to jealousy and wrath: see the Apocrypha:
"And there was very great wrath upon Israel.'' (1 Maccabees 1:64)
"When this was done, and they had made a common supplication, they besought the merciful Lord to be reconciled with his servants for ever.'' (2 Maccabees 8:29)
Robert Jamieson, A. R. Fausset and David Brown
79:5 How long-- (Ps 13:1).
be angry-- (Ps 74:1-10).
jealousy burn-- (Deut 29:20).
78:578:5: Մինչեւ յե՞րբ Տէր բարկանաս դու ՚ի սպառ. բորբոքեսցի որպէս հուր նախանձ քո։
5 Մինչեւ ե՞րբ, Տէ՛ր, պիտի բարկանաս դու անվերջ, եւ քո նախանձը պիտի բորբոքուի հրի պէս:
5 Մինչեւ ե՞րբ, ո՛վ Տէր, միշտ պիտի բարկանա՞ս. Քու նախանձդ կրակի պէս պիտի բորբոքի՞։
Մինչեւ յե՞րբ, Տէր. բարկանա՞ս դու ի սպառ. բորբոքեսցի՞ որպէս հուր նախանձ քո:

78:5: Մինչեւ յե՞րբ Տէր բարկանաս դու ՚ի սպառ. բորբոքեսցի որպէս հուր նախանձ քո։
5 Մինչեւ ե՞րբ, Տէ՛ր, պիտի բարկանաս դու անվերջ, եւ քո նախանձը պիտի բորբոքուի հրի պէս:
5 Մինչեւ ե՞րբ, ո՛վ Տէր, միշտ պիտի բարկանա՞ս. Քու նախանձդ կրակի պէս պիտի բորբոքի՞։
zohrab-1805▾ eastern-1994▾ western am▾
78:578:5 Доколе, Господи, будешь гневаться непрестанно, будет пылать ревность Твоя, как огонь?
78:6 ἔκχεον εκχεω pour out; drained τὴν ο the ὀργήν οργη passion; temperament σου σου of you; your ἐπὶ επι in; on ἔθνη εθνος nation; caste τὰ ο the μὴ μη not γινώσκοντά γινωσκω know σε σε.1 you καὶ και and; even ἐπὶ επι in; on βασιλείας βασιλεια realm; kingdom αἳ ος who; what τὸ ο the ὄνομά ονομα name; notable σου σου of you; your οὐκ ου not ἐπεκαλέσαντο επικαλεω invoke; nickname
78:6 לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of יֵדְע֨וּ׀ yēḏᵊʕˌû ידע know דֹּ֣ור dˈôr דֹּור generation אַ֭חֲרֹון ˈʔaḥᵃrôn אַחֲרֹון at the back בָּנִ֣ים bānˈîm בֵּן son יִוָּלֵ֑דוּ yiwwālˈēḏû ילד bear יָ֝קֻ֗מוּ ˈyāqˈumû קום arise וִֽ wˈi וְ and יסַפְּר֥וּ ysappᵊrˌû ספר count לִ li לְ to בְנֵיהֶֽם׃ vᵊnêhˈem בֵּן son
78:6. effunde furorem tuum super gentes quae non cognoverunt te et super regna quae nomen tuum non invocaveruntPour out thy wrath upon the nations that have not known thee: and upon the kingdoms that have not called upon thy name.
5. How long, O LORD, wilt thou be angry for ever? shall thy jealousy burn like fire?
78:6. so that another generation might know them, and so that the sons, who will be born and who will grow up, shall describe them to their sons.
78:6. That the generation to come might know [them, even] the children [which] should be born; [who] should arise and declare [them] to their children:
How long, LORD? wilt thou be angry for ever? shall thy jealousy burn like fire:

78:5 Доколе, Господи, будешь гневаться непрестанно, будет пылать ревность Твоя, как огонь?
78:6
ἔκχεον εκχεω pour out; drained
τὴν ο the
ὀργήν οργη passion; temperament
σου σου of you; your
ἐπὶ επι in; on
ἔθνη εθνος nation; caste
τὰ ο the
μὴ μη not
γινώσκοντά γινωσκω know
σε σε.1 you
καὶ και and; even
ἐπὶ επι in; on
βασιλείας βασιλεια realm; kingdom
αἳ ος who; what
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
οὐκ ου not
ἐπεκαλέσαντο επικαλεω invoke; nickname
78:6
לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of
יֵדְע֨וּ׀ yēḏᵊʕˌû ידע know
דֹּ֣ור dˈôr דֹּור generation
אַ֭חֲרֹון ˈʔaḥᵃrôn אַחֲרֹון at the back
בָּנִ֣ים bānˈîm בֵּן son
יִוָּלֵ֑דוּ yiwwālˈēḏû ילד bear
יָ֝קֻ֗מוּ ˈyāqˈumû קום arise
וִֽ wˈi וְ and
יסַפְּר֥וּ ysappᵊrˌû ספר count
לִ li לְ to
בְנֵיהֶֽם׃ vᵊnêhˈem בֵּן son
78:6. effunde furorem tuum super gentes quae non cognoverunt te et super regna quae nomen tuum non invocaverunt
Pour out thy wrath upon the nations that have not known thee: and upon the kingdoms that have not called upon thy name.
78:6. so that another generation might know them, and so that the sons, who will be born and who will grow up, shall describe them to their sons.
78:6. That the generation to come might know [them, even] the children [which] should be born; [who] should arise and declare [them] to their children:
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Adam Clarke: Commentary on the Bible - 1831
79:6: Pour out thy wrath - Bad as we are, we are yet less wicked than they. We, it is true, have been unfaithful; but they never knew thy name, and are totally abandoned to idolatry.
Albert Barnes: Notes on the Bible - 1834
79:6: Pour out thy wrath upon the heathen - Punish, as they deserve, the nations that have risen up against thy people, and that have brought; desolation upon the land. The word rendered here pour out is used with reference to a cup or vial, as containing a mixture for the people to drink - of intoxication, or of poison. See the notes at Rev 16:1; notes at Psa 11:6; notes at Isa 51:17; compare Jer 25:15, Jer 25:17; Mat 20:22; Mat 26:39, Mat 26:42.
That have not known thee - Who are strangers to thee; who are thy enemies. The prayer that the wrath of God might be poured upon them was not because they were ignorant of him, but on account of their wicked conduct toward the people of God. The phrase "that have not known thee" is used merely to designate them, or to describe their character. The prayer is not necessarily a prayer for vengeance, or in the spirit of Rev_enge; it is simply a prayer that justice might be done to them, and is such a prayer as any man may offer who is anxious that justice may be done in the world. See remarks on the imprecations in the Psalms. General Introduction Section 6. It is not proper, however, to use this as a proof-text that God will punish the "pagan," or will consign them to destruction. The passage obviously has no reference to such a doctrine, whether that doctrine be true or false.
And upon the kingdoms that have not called upon thy name - The people that do not worship thee; referring here particularly to those who had invaded the land, and made it desolate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
79:6: Pour: Psa 69:24; Isa 42:25; Rev_. 16:1-21
upon: isa 13:1-22, isa 21:1-17, isa 23:1-18; Jer 10:25, Jer 25:29, Jer 46:1-51:64
not known: Psa 9:16, Psa 9:17; Isa 45:4, Isa 45:5; Joh 16:3, Joh 17:25; Act 17:23; Rom 1:28; Th2 1:8
not called: Psa 14:4, Psa 53:4, Psa 145:18; Rom 10:12-14; Co1 1:2
John Gill
79:6 Pour out thy wrath upon the Heathen that have not known thee,.... Who had poured out the blood of the saints like water, and therefore it was a righteous thing with God to pour out the cup of wrath in his hands, and cause them to drink the dregs of it: these words, though they are in the form of an imprecation, yet regard not private revenge, but public justice, and the honour of God; and, besides, may be considered as a prophecy of what would be, and particularly of God's pouring out the vials of his wrath on the antichristian states; who, though they profess Christianity, are no other than Heathens, and have no spiritual and serious knowledge of Christ:
and upon the kingdoms that have not called upon thy name; but upon their idols of gold, silver, brass, and stone, on the Virgin Mary, angels, and saints departed; for these, besides the kingdoms of Babylon, Syria, and Rome Pagan, are the kingdoms of the ten kings, that gave their kingdoms to the beast, and committed fornication, i.e. idolatry, with the whore of Rome; see Rev_ 17:2, these words are referred to in Jer 10:25 and also the following.
Robert Jamieson, A. R. Fausset and David Brown
79:6 (Compare Jer 10:25). Though we deserve much, do not the heathen deserve more for their violence to us (Jer 51:3-5; Zech 1:14)? The singular denotes the chief power, and the use of the plural indicates the combined confederates.
called upon--or, "by"
thy name--proclaimed Thy attributes and professed allegiance (Is 12:4; Acts 2:21).
78:678:6: Հե՛ղ զբարկութիւն քո ՚ի վերայ ազգաց որ զքեզ ո՛չ ճանաչիցեն, ՚ի վերայ թագաւորաց որ զանուն քո ո՛չ կարդացին[7206]. [7206] Ոսկան.Որք զքեզ ո՛չ ճանաչեցին։
6 Բարկութիւնդ թափի՛ր այն ազգերի վրայ, որոնք քեզ չեն ճանաչում, այն թագաւորների վրայ, որոնք անունդ չեն ոգեկոչում:
6 Թափէ՛ քու բարկութիւնդ այն ազգերուն վրայ, Որոնք քեզ չեն ճանչնար Ու այն թագաւորութիւններուն վրայ, Որոնք քու անունդ չեն կանչեր։
Հեղ զբարկութիւն քո ի վերայ ազգաց որ զքեզ ոչ ճանաչիցեն, ի վերայ [507]թագաւորաց որ զանուն քո ոչ կարդացին:

78:6: Հե՛ղ զբարկութիւն քո ՚ի վերայ ազգաց որ զքեզ ո՛չ ճանաչիցեն, ՚ի վերայ թագաւորաց որ զանուն քո ո՛չ կարդացին[7206].
[7206] Ոսկան.Որք զքեզ ո՛չ ճանաչեցին։
6 Բարկութիւնդ թափի՛ր այն ազգերի վրայ, որոնք քեզ չեն ճանաչում, այն թագաւորների վրայ, որոնք անունդ չեն ոգեկոչում:
6 Թափէ՛ քու բարկութիւնդ այն ազգերուն վրայ, Որոնք քեզ չեն ճանչնար Ու այն թագաւորութիւններուն վրայ, Որոնք քու անունդ չեն կանչեր։
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78:678:6 Пролей гнев Твой на народы, которые не знают Тебя, и на царства, которые имени Твоего не призывают,
78:7 ὅτι οτι since; that κατέφαγον κατεσθιω consume; eat up τὸν ο the Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him ἠρήμωσαν ερημοω desolate; desert
78:7 וְ wᵊ וְ and יָשִׂ֥ימוּ yāśˌîmû שׂים put בֵֽ vˈē בְּ in אלֹהִ֗ים ʔlōhˈîm אֱלֹהִים god(s) כִּ֫סְלָ֥ם kˈislˌām כֶּסֶל imperturbability וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִ֭שְׁכְּחוּ ˈyiškᵊḥû שׁכח forget מַֽעַלְלֵי־ mˈaʕallê- מַעֲלָל deed אֵ֑ל ʔˈēl אֵל god וּ û וְ and מִצְוֹתָ֥יו miṣwōṯˌāʸw מִצְוָה commandment יִנְצֹֽרוּ׃ yinṣˈōrû נצר watch
78:7. quia comederunt Iacob et decorem eius desolaveruntBecause they have devoured Jacob; and have laid waste his place.
6. Pour out thy wrath upon the heathen that know thee not, and upon the kingdoms that call not upon thy name.
78:7. So then, may they put their hope in God, and may they not forget the works of God, and may they seek his commandments.
78:7. That they might set their hope in God, and not forget the works of God, but keep his commandments:
Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name:

78:6 Пролей гнев Твой на народы, которые не знают Тебя, и на царства, которые имени Твоего не призывают,
78:7
ὅτι οτι since; that
κατέφαγον κατεσθιω consume; eat up
τὸν ο the
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
τὸν ο the
τόπον τοπος place; locality
αὐτοῦ αυτος he; him
ἠρήμωσαν ερημοω desolate; desert
78:7
וְ wᵊ וְ and
יָשִׂ֥ימוּ yāśˌîmû שׂים put
בֵֽ vˈē בְּ in
אלֹהִ֗ים ʔlōhˈîm אֱלֹהִים god(s)
כִּ֫סְלָ֥ם kˈislˌām כֶּסֶל imperturbability
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִ֭שְׁכְּחוּ ˈyiškᵊḥû שׁכח forget
מַֽעַלְלֵי־ mˈaʕallê- מַעֲלָל deed
אֵ֑ל ʔˈēl אֵל god
וּ û וְ and
מִצְוֹתָ֥יו miṣwōṯˌāʸw מִצְוָה commandment
יִנְצֹֽרוּ׃ yinṣˈōrû נצר watch
78:7. quia comederunt Iacob et decorem eius desolaverunt
Because they have devoured Jacob; and have laid waste his place.
78:7. So then, may they put their hope in God, and may they not forget the works of God, and may they seek his commandments.
78:7. That they might set their hope in God, and not forget the works of God, but keep his commandments:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name. 7 For they have devoured Jacob, and laid waste his dwelling place. 8 O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low. 9 Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake. 10 Wherefore should the heathen say, Where is their God? let him be known among the heathen in our sight by the revenging of the blood of thy servants which is shed. 11 Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die; 12 And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord. 13 So we thy people and sheep of thy pasture will give thee thanks for ever: we will show forth thy praise to all generations.
The petitions here put up to God are very suitable to the present distresses of the church, and they have pleas to enforce them, interwoven with them, taken mostly from God's honour.
I. They pray that God would so turn away his anger from them as to turn it upon those that persecuted and abused them (v. 6): "Pour out thy wrath, the full vials of it, upon the heathen; let them wring out the dregs of it, and drink them." This prayer is in effect a prophecy, in which the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. Observe here, 1. The character of those he prays against; they are such as have not known God, nor called upon his name. The reason why men do not call upon God is because they do not know him, how able and willing he is to help them. Those that persist in ignorance of God, and neglect of prayer, are the ungodly, who live without God in the world. There are kingdoms that know not God and obey not the gospel, but neither their multitude nor their force united will secure them from his just judgments. 2. Their crime: They have devoured Jacob, v. 7. That is crime enough in the account of him who reckons that those who touch his people touch the apple of his eye. They have not only disturbed, but devoured, Jacob, not only encroached upon his dwelling place, the land of Canaan, but laid it waste by plundering and depopulating it. (3.) Their condemnation: "Pour out thy wrath upon them; do not only restrain them from doing further mischief, but reckon with them for the mischief they have done."
II. They pray for the pardon of sin, which they own to be the procuring cause of all their calamities. How unrighteous soever men were, God was righteous in permitting them to do what they did. They pray, 1. That God would not remember against them their former iniquities (v. 8), either their own former iniquities, that now, when they were old, they might not be made to possess the iniquities of their youth, or the former iniquities of their people, the sins of their ancestors. In the captivity of Babylon former iniquities were brought to account; but God promises not again to do so (Jer. xxxi. 29, 30), and so they pray, "Remember not against us our first sins," which some make to look as far back as the golden calf, because God said, In the day when I visit I will visit for this sin of theirs upon them, Exod. xxxii. 34. If the children by repentance and reformation cut off the entail of the parents' sin, they may in faith pray that God will not remember them against them. When God pardons sin he blots it out and remembers it no more. 2. That he would purge away the sins they had been lately guilty of, by the guilt of which their minds and consciences had been defiled: Deliver us, and purge away our sins, v. 9. Then deliverances from trouble are granted in love, and are mercies indeed, when they are grounded upon the pardon of sin and flow from that; we should therefore be more earnest with God in prayer for the removal of our sins than for the removal of our afflictions, and the pardon of them is the foundation and sweetness of our deliverances.
III. They pray that God would work deliverance for them, and bring their troubles to a good end and that speedily: Let thy tender mercies speedily prevent us, v. 8. They had no hopes but from God's mercies, his tender mercies; their case was so deplorable that they looked upon themselves as the proper objects of divine compassion, and so near to desperate that, unless divine mercy did speedily interpose to prevent their ruin, they were undone. This whets their importunity: "Lord, help us; Lord, deliver us; help us under our troubles, that we may bear them well; help us out of our troubles, that the spirit may not fail. Deliver us from sin, from sinking." Three things they plead:-- 1. The great distress they were reduced to: "We are brought very low, and, being low, shall be lost if thou help us not." The lower we are brought the more need we have of help from heaven and the more will divine power be magnified in raising us up. 2. Their dependence upon him: "Thou art the God of our salvation, who alone canst help. Salvation belongs to the Lord, from whom we expect help; for in the Lord alone is the salvation of his people." Those who make God the God of their salvation shall find him so. 3. The interest of his own honour in their case. They plead no merit of theirs; they pretend to none; but, "Help us for the glory of thy name; pardon us for thy name's sake." The best encouragements in prayer are those that are taken from God only, and those things whereby he has made himself known. Two things are insinuated in this plea:-- (1.) That God's name and honour would be greatly injured if he did not deliver them; for those that derided them blasphemed God, as if he were weak and could not help them, or had withdrawn and would not; therefore they plead (v. 10), "Wherefore should the heathen say, Where is their God? He has forsaken them, and forgotten them; and this they get by worshipping a God whom they cannot see." (Nil præter nubes et cœli numen adorant. Juv.--They adore no other divinity than the clouds and the sky.) That which was their praise (that they served a God that is every where) was now turned to their reproach and his too, as if they served a God that is nowhere. "Lord," say they, "Make it to appear that thou art by making it to appear that thou art with us and for us, that when we are asked, Where is your God? we may be able to say, He is nigh unto us in all that which we call upon him for, and you see he is so by what he does for us." (2.) That God's name and honour would be greatly advanced if he did deliver them; his mercy would be glorified in delivering those that were so miserable and helpless. By making bare his everlasting arm on their behalf he would make unto himself an everlasting name; and their deliverance would be a type and figure of the great salvation, which in the fulness of time Messiah the Prince would work out, to the glory of God's name.
IV. They pray that God would avenge them on their adversaries, 1. For their cruelty and barbarity (v. 10): "Let the avenging of our blood" (according to the ancient law, Gen. ix. 6) "be known among the heathen; let them be made sensible that what judgments are brought upon them are punishments of the wrong they have done to us; let this be in our sight, and by this means let God be known among the heathen as the God to whom vengeance belongs (Ps. xciv. 1) and the God that espouses his people's cause." Those that have intoxicated themselves with the blood of the saints shall have blood given them to drink, for they are worthy. 2. For their insolence and scorn (v. 12): "Render to them their reproach. The indignities which by word and deed they have done to the people of God himself and his name let them be repaid to them with interest." The reproach wherewith men have reproached us only we must leave it to God whether he will render to them or no, and must pray that he would for give them; but the reproach wherewith they have blasphemed God himself we may in faith pray that God would render seven-fold into their bosoms, so as to strike at their hearts, to humble them, and bring them to repentance. This prayer is a prophecy, of the same import with that of Enoch, that God will convince sinners of all their hard speeches which they have spoken against him (Jude 15) and will return them into their own bosoms by everlasting terrors at the remembrance of them.
V. They pray that God would find out a way for the rescue of his poor prisoners, especially the condemned prisoners, v. 11. The case of their brethren who had fallen into the hands of the enemy was very sad; they were kept close prisoners, and, because they durst not be heard to bemoan themselves, they vented their griefs in deep and silent sighs. All their breathing was sighing, and so was their praying. They were appointed to die, as sheep for the slaughter, and had received the sentence of death within themselves. This deplorable case the psalmist recommends, 1. To the divine pity: "Let their sighs come up before thee, and be thou pleased to take cognizance of their moans." 2. To the divine power: "According to the greatness of thy arm, which no creature can contest with, preserve thou those that are appointed to die from the death to which they are appointed." Man's extremity is God's opportunity to appear for his people. See 2 Cor. i. 8-10.
Lastly, They promise the returns of praise for the answers of prayer (v. 13): So we will give thee thanks for ever. Observe, 1. How they please themselves with their relation to God. "Though we are oppressed and brought low, yet we are the sheep of thy pasture, not disowned and cast off by thee for all this: We are thine; save us." 2. How they promise themselves an opportunity of praising God for their deliverance, which they therefore desired, and would bid welcome, because it would furnish them with matter for thanksgiving and put their hearts in tune for that excellent work, the work of heaven. 3. How they oblige themselves not only to give God thanks at present, but to show forth his praise unto all generations, that is, to do all they could both to perpetuate the remembrance of God's favours to them and to engage their posterity to keep up the work of praise. 4. How they plead this with God: "Lord, appear for us against our enemies; for, if they get the better, they will blaspheme thee (v. 12); but, if we be delivered, we will praise thee. Lord, we are that people of thine which thou hast formed for thyself, to show forth thy praise; if we be cut off, whence shall that rent, that tribute, be raised?" Note, Those lives that are entirely devoted to God's praise are assuredly taken under his protection.
Adam Clarke: Commentary on the Bible - 1831
79:7: Laid waste his dwelling-place - The Chaldee understands this of the temple. This, by way of eminence, was Jacob's place. I have already remarked that these two verses are almost similar to Jer 10:25, which has led many to believe that Jeremiah was the author of this Psalm.
Albert Barnes: Notes on the Bible - 1834
79:7: For they have devoured Jacob - literally, "They have eaten." That is, they have eaten up what the land produced.
And laid waste his dwelling-place - His home; his habitation; the residence of Jacob, or of the people of Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
79:7: For they: Psa 80:13; Isa 9:12; Jer 50:7, Jer 51:34, Jer 51:35; Zac 1:15
laid: Ch2 36:21; Isa 24:1-12, Isa 64:10, Isa 64:11
John Gill
79:7 For they have devoured Jacob,.... The posterity of Jacob, the people of the Jews, typical of the church of God, made havoc of by the Romish antichrist: and laid waste his dwelling place; both Jerusalem and the temple, which was done both by the Chaldeans and the Romans, and also in the times of Antiochus; see the Apocrypha:
"38 Insomuch that the inhabitants of Jerusalem fled because of them: whereupon the city was made an habitation of strangers, and became strange to those that were born in her; and her own children left her. 39 Her sanctuary was laid waste like a wilderness, her feasts were turned into mourning, her sabbaths into reproach her honour into contempt.'' (1 Maccabees 1)
"4 In his acts he was like a lion, and like a lion's whelp roaring for his prey. 5 For He pursued the wicked, and sought them out, and burnt up those that vexed his people.'' (1 Maccabees 3)
which were types of the Gospel church made desolate by the Papists: the word (d) used signifies a sheepcote, the dwelling place of those sheep that are troubled by the beast of Rome.
(d) "caulam ejus", Michaelis.
78:778:7: զի կերան զՅակովբ եւ զտեղի նորա աւերեցին։
7 Նրանք յօշոտեցին Յակոբի ցեղին, եւ նրա տեղն աւերեցին:
7 Վասն զի Յակոբը կերան Ու անոր բնակութիւնը աւերակ դարձուցին։
Զի կերան զՅակոբ եւ զտեղի նորա աւերեցին:

78:7: զի կերան զՅակովբ եւ զտեղի նորա աւերեցին։
7 Նրանք յօշոտեցին Յակոբի ցեղին, եւ նրա տեղն աւերեցին:
7 Վասն զի Յակոբը կերան Ու անոր բնակութիւնը աւերակ դարձուցին։
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78:778:7 ибо они пожрали Иакова и жилище его опустошили.
78:8 μὴ μη not μνησθῇς μναομαι remember; mindful ἡμῶν ημων our ἀνομιῶν ανομια lawlessness ἀρχαίων αρχαιος original; ancient ταχὺ ταχυ quickly προκαταλαβέτωσαν προκαταλαμβανω us οἱ ο the οἰκτιρμοί οικτιρμος compassion σου σου of you; your ὅτι οτι since; that ἐπτωχεύσαμεν πτωχευω go bankrupt σφόδρα σφοδρα vehemently; tremendously
78:8 וְ wᵊ וְ and לֹ֤א lˈō לֹא not יִהְי֨וּ׀ yihyˌû היה be כַּ ka כְּ as אֲבֹותָ֗ם ʔᵃvôṯˈām אָב father דֹּור֮ dôr דֹּור generation סֹורֵ֪ר sôrˈēr סרר rebel וּ û וְ and מֹ֫רֶ֥ה mˈōrˌeh מרה rebel דֹּ֭ור ˈdôr דֹּור generation לֹא־ lō- לֹא not הֵכִ֣ין hēḵˈîn כון be firm לִבֹּ֑ו libbˈô לֵב heart וְ wᵊ וְ and לֹא־ lō- לֹא not נֶאֶמְנָ֖ה neʔemnˌā אמן be firm אֶת־ ʔeṯ- אֵת [object marker] אֵ֣ל ʔˈēl אֵל god רוּחֹֽו׃ rûḥˈô רוּחַ wind
78:8. ne recorderis iniquitatum nostrarum veterum cito occupent nos misericordiae tuae quia adtenuati sumus nimisRemember not our former iniquities: let thy mercies speedily prevent us, for we are become exceeding poor.
7. For they have devoured Jacob, and laid waste his habitation.
78:8. May they not become like their fathers, a perverse and exasperating generation: a generation that does not straighten their heart and whose spirit is not trustworthy with God.
78:8. And might not be as their fathers, a stubborn and rebellious generation; a generation [that] set not their heart aright, and whose spirit was not stedfast with God.
For they have devoured Jacob, and laid waste his dwelling place:

78:7 ибо они пожрали Иакова и жилище его опустошили.
78:8
μὴ μη not
μνησθῇς μναομαι remember; mindful
ἡμῶν ημων our
ἀνομιῶν ανομια lawlessness
ἀρχαίων αρχαιος original; ancient
ταχὺ ταχυ quickly
προκαταλαβέτωσαν προκαταλαμβανω us
οἱ ο the
οἰκτιρμοί οικτιρμος compassion
σου σου of you; your
ὅτι οτι since; that
ἐπτωχεύσαμεν πτωχευω go bankrupt
σφόδρα σφοδρα vehemently; tremendously
78:8
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
יִהְי֨וּ׀ yihyˌû היה be
כַּ ka כְּ as
אֲבֹותָ֗ם ʔᵃvôṯˈām אָב father
דֹּור֮ dôr דֹּור generation
סֹורֵ֪ר sôrˈēr סרר rebel
וּ û וְ and
מֹ֫רֶ֥ה mˈōrˌeh מרה rebel
דֹּ֭ור ˈdôr דֹּור generation
לֹא־ lō- לֹא not
הֵכִ֣ין hēḵˈîn כון be firm
לִבֹּ֑ו libbˈô לֵב heart
וְ wᵊ וְ and
לֹא־ lō- לֹא not
נֶאֶמְנָ֖ה neʔemnˌā אמן be firm
אֶת־ ʔeṯ- אֵת [object marker]
אֵ֣ל ʔˈēl אֵל god
רוּחֹֽו׃ rûḥˈô רוּחַ wind
78:8. ne recorderis iniquitatum nostrarum veterum cito occupent nos misericordiae tuae quia adtenuati sumus nimis
Remember not our former iniquities: let thy mercies speedily prevent us, for we are become exceeding poor.
78:8. May they not become like their fathers, a perverse and exasperating generation: a generation that does not straighten their heart and whose spirit is not trustworthy with God.
78:8. And might not be as their fathers, a stubborn and rebellious generation; a generation [that] set not their heart aright, and whose spirit was not stedfast with God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. "Не помяни нам грехов предков" - не вменяй и не подвергай нас ответственности за грехи, унаследованные нами от предков. Эта молитва указывает, что степень нравственного разложения еврейского народа, вызвавшая такой строгий суд от Господа, не была временным упадком высоты жизни еврейского народа, но продолжительной порочной наклонностью.
Adam Clarke: Commentary on the Bible - 1831
79:8: Remember not against us former iniquities - Visit us not for the sins of our forefathers.
Speedily prevent us - Let them go before us, and turn us out of the path of destruction; for there is no help for us but in thee.
We are brought very low - Literally, "We are greatly thinned." Few of us remain.
Albert Barnes: Notes on the Bible - 1834
79:8: O remember not against us forrmer iniquities - Margin, The iniquities of them that were before us. The Hebrew may mean either former times, or former generations. The allusion, however, is substantially the same. It is not their own iniquities which are particularly referred to, but the iniquity of the nation as committed in former times; and the prayer is, that God would not visit them with the results of the sins of former generations, though their own ancestors. The language is derived from the idea so constantly affirmed in the Scripture, and so often illustrated in fact, that the effects of sin pass over from one generation to the next, and involve it in calamity. See Exo 20:5; Exo 34:7; Lev 20:5; Lev 26:39-40; Num 14:18, Num 14:33; compare the notes at Rom 5:12, et seg.
Let thy tender mercies speedily pRev_ent us - literally, "Hasten; let thy tender mercies anticipate us." The word pRev_ent here, as elsewhere in the Scriptures, does not mean to hinder, as with us, but to go before; to anticipate. See Job 3:12, note; Psa 17:13, note; Psa 21:3, note; Isa 21:14, note; Mat 17:25, note; Th1 4:15, note. The prayer here is, that God, in his tender mercy or compassion, would anticipate their ruin; would interpose before matters had gone so far as to make their destruction inevitable.
For we are brought very low - The idea in the original word is that of being pendulous, or hanging down - as vines do, or as anything does that is wilted, or withered, or as the hands do when one is weak, faint, or sick. Then it refers to a failure or exhaustion of strength; and the idea here is that their strength as a nation was exhausted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
79:8: remember: Psa 25:7, Psa 130:3; Exo 32:34; Kg1 17:18; Isa 64:9; Hos 8:13, Hos 9:9; Rev 18:5
former iniquities: or, the iniquities of them that were before us, Gen 15:16; Eze 2:3; Dan 9:16; Mat 23:32-36
let thy: Psa 21:3, Psa 69:16, Psa 69:17
we are: Psa 106:43, Psa 116:6, Psa 142:6; Deu 28:43
Geneva 1599
79:8 O remember not against us (f) former iniquities: let thy tender mercies speedily prevent us: for we are brought very low.
(f) Which we and our fathers have committed.
John Gill
79:8 O remember not against us former iniquities,.... Or, "our ancient iniquities", as the Septuagint; the most ancient sin of all is that of our first parents, in which we are involved, and by which we are made sinners; and for which judgment comes upon all men; and from thence flows the corruption of nature, or that original sin of our nature in which we are all conceived and born, and so are transgressors from the womb; or iniquities of former times, of our youth, as Kimchi, sins done of old, committed long ago, in the youthful age, see Ps 25:7, or the sins of former persons, of our fathers, as Aben Ezra, which the Lord visits sometimes upon the children: some think reference is had to the sin of their forefathers in making and worshipping the golden calf; the Jews (e) have a saying, that there is no punishment happens to Israel, but there is an ounce in it for the sin of the calf; their meaning is, that this is always remembered and visited, according to Ex 32:34, the phrase may take in all the sins of former persons, their ancestors, and of former times, from age to age, they had continued in, which had brought ruin upon them; and all their own sins, of nature and of youth, all past ones, to the present time: and it is desired that God would not "remember these against them"; that is, that he would not chastise or punish them for them, but that he would pardon them; for forgiveness of sin is sometimes expressed by a non-remembrance of it, Is 43:25, or that he would not "remember unto" (f) them; that is, put them in mind of them, lay them home and heavy upon their consciences, charge them with the guilt of them, and demand satisfaction for them; which is causing them to possess the sins of their youth, or former ones, Job 13:26,
let thy tender mercies speedily prevent us; the mercy of God is rich, plenteous, and abundant; many are the acts, and manifold the instances of it; and there is a heart of compassion, and a tenderness expressed in it; and which is free, and comes before the merits of men, goes before them, and is not caused by them; and the phrase denotes the early and timely application of it, the case being desperate, and requiring haste, and the danger such that nothing but mercy could prevent; and indeed it is mercy that prevents both our temporal and eternal ruin. The reason given for this request is,
for we are brought very low; sin brings men into a low estate, and only the grace and mercy of God can raise them up, and that exalts to an high estate; or are become very "weak" (g) and helpless; sin strips men of their strength, leaves them without any, and incapable of helping themselves out of that estate into which it has brought them: or are quite "exhausted" (h) and dried up, no good thing in them, no comfort left them; but are poor, and wretched, and miserable.
(e) T Hieros. Taanioth, fol. 68. 3. (f) "ne memineris nobis", Montanus, Michaelis; so Cocceius. (g) "attenuati", Pagninus, Montanus, Tigurine version, Vatablus, Musculus, Junius & Tremellius, Piscator. (h) "Exhausti", Gejerus, Michaelis.
John Wesley
79:8 Prevent - Prevent our utter extirpation.
Robert Jamieson, A. R. Fausset and David Brown
79:8 former iniquities--literally, "iniquities of former times."
prevent us--literally, "meet us," as in Ps 21:3.
78:878:8: Մի՛ յիշեր զմեղս մեր զառաջինս, վաղվա՛ղ եկեսցէ առ մեզ ողորմութիւն քո զի աղքատացաք յոյժ[7207]։ [7207] Ոմանք.Ողորմութիւն քո Տէր, զի։
8 Մի՛ յիշիր հին մեղքերը մեր, թող ողորմութիւնդ շուտով հասնի մեզ, Տէ՛ր, քանզի սաստիկ աղքատացանք:
8 Մի՛ յիշեր մեր առաջուան անօրէնութիւնները. Թող շուտով հասնին մեզի քու ողորմութիւններդ, Վասն զի խիստ թշուառացանք։
Մի՛ յիշեր զմեղս մեր զառաջինս, վաղվաղ եկեսցէ առ մեզ ողորմութիւն քո, Տէր, զի աղքատացաք յոյժ:

78:8: Մի՛ յիշեր զմեղս մեր զառաջինս, վաղվա՛ղ եկեսցէ առ մեզ ողորմութիւն քո զի աղքատացաք յոյժ[7207]։
[7207] Ոմանք.Ողորմութիւն քո Տէր, զի։
8 Մի՛ յիշիր հին մեղքերը մեր, թող ողորմութիւնդ շուտով հասնի մեզ, Տէ՛ր, քանզի սաստիկ աղքատացանք:
8 Մի՛ յիշեր մեր առաջուան անօրէնութիւնները. Թող շուտով հասնին մեզի քու ողորմութիւններդ, Վասն զի խիստ թշուառացանք։
zohrab-1805▾ eastern-1994▾ western am▾
78:878:8 Не помяни нам грехов {наших} предков; скоро да предварят нас щедроты Твои, ибо мы весьма истощены.
78:9 βοήθησον βοηθεω help ἡμῖν ημιν us ὁ ο the θεὸς θεος God ὁ ο the σωτὴρ σωτηρ savior ἡμῶν ημων our ἕνεκα ενεκα for the sake of; on account of τῆς ο the δόξης δοξα glory τοῦ ο the ὀνόματός ονομα name; notable σου σου of you; your κύριε κυριος lord; master ῥῦσαι ρυομαι rescue ἡμᾶς ημας us καὶ και and; even ἱλάσθητι ιλασκομαι appease ταῖς ο the ἁμαρτίαις αμαρτια sin; fault ἡμῶν ημων our ἕνεκα ενεκα for the sake of; on account of τοῦ ο the ὀνόματός ονομα name; notable σου σου of you; your
78:9 בְּֽנֵי־ bᵊˈnê- בֵּן son אֶפְרַ֗יִם ʔefrˈayim אֶפְרַיִם Ephraim נֹושְׁקֵ֥י nôšᵊqˌê נשׁק be equipped רֹומֵי־ rômê- רמה shoot קָ֑שֶׁת qˈāšeṯ קֶשֶׁת bow הָ֝פְכ֗וּ ˈhāfᵊḵˈû הפך turn בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day קְרָֽב׃ qᵊrˈāv קְרָב fight
78:9. auxiliare nobis Deus Iesus noster propter gloriam nominis tui et libera nos et propitiare peccatis nostris propter nomen tuumHelp us, O God, our saviour: and for the glory of thy name, O Lord, deliver us: and forgive us our sins for thy name's sake:
8. Remember not against us the iniquities of our forefathers: let thy tender mercies speedily prevent us: for we are brought very low.
78:9. The sons of Ephraim, who bend and shoot the bow, have been turned back in the day of battle.
78:9. The children of Ephraim, [being] armed, [and] carrying bows, turned back in the day of battle.
O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low:

78:8 Не помяни нам грехов {наших} предков; скоро да предварят нас щедроты Твои, ибо мы весьма истощены.
78:9
βοήθησον βοηθεω help
ἡμῖν ημιν us
ο the
θεὸς θεος God
ο the
σωτὴρ σωτηρ savior
ἡμῶν ημων our
ἕνεκα ενεκα for the sake of; on account of
τῆς ο the
δόξης δοξα glory
τοῦ ο the
ὀνόματός ονομα name; notable
σου σου of you; your
κύριε κυριος lord; master
ῥῦσαι ρυομαι rescue
ἡμᾶς ημας us
καὶ και and; even
ἱλάσθητι ιλασκομαι appease
ταῖς ο the
ἁμαρτίαις αμαρτια sin; fault
ἡμῶν ημων our
ἕνεκα ενεκα for the sake of; on account of
τοῦ ο the
ὀνόματός ονομα name; notable
σου σου of you; your
78:9
בְּֽנֵי־ bᵊˈnê- בֵּן son
אֶפְרַ֗יִם ʔefrˈayim אֶפְרַיִם Ephraim
נֹושְׁקֵ֥י nôšᵊqˌê נשׁק be equipped
רֹומֵי־ rômê- רמה shoot
קָ֑שֶׁת qˈāšeṯ קֶשֶׁת bow
הָ֝פְכ֗וּ ˈhāfᵊḵˈû הפך turn
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
קְרָֽב׃ qᵊrˈāv קְרָב fight
78:9. auxiliare nobis Deus Iesus noster propter gloriam nominis tui et libera nos et propitiare peccatis nostris propter nomen tuum
Help us, O God, our saviour: and for the glory of thy name, O Lord, deliver us: and forgive us our sins for thy name's sake:
78:9. The sons of Ephraim, who bend and shoot the bow, have been turned back in the day of battle.
78:9. The children of Ephraim, [being] armed, [and] carrying bows, turned back in the day of battle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. "Помоги нам... ради славы имени Твоего; избавь нас... ради имени Твоего". При господстве среди древних народов религиозных воззрений, влиявших на строй их гражданской жизни, быта семейного и общественного и определявших отношение к другим народам, значение и сила каждого племени определялась силой его национального бога. Победа одного народа над другим обозначала, что бог победителя выше бога побежденного племени, над которым считали вправе смеяться. Той же участи подвергался и еврейский народ после победы над ним вавилонян; еврейский Бог являлся в глазах победителей слабее их национального бога, почему и поношения еврейского Бога были естественны. Писатель скорбит о таком унижении истинного Бога и молит помочь своему народу для того, чтобы Его имя не хулилось язычниками.
Adam Clarke: Commentary on the Bible - 1831
79:9: Purge away our sins - כפר capper, be propitiated, or receive an atonement (על חטאתינו al chattotheynu) on account of our sins.
Albert Barnes: Notes on the Bible - 1834
79:9: Help us, O God of our salvation - On whom our salvation depends; who alone can save us.
For the glory of thy name - That thy name may be honored. We are thy professed people; we have been redeemed by thee; and thine honor will be affected by the question whether we are saved or destroyed, It is the highest and purest ground for prayer, that the glory or honor of God may be promoted. See the notes at Mat 6:9, notes at Mat 6:13; notes at Joh 12:28; notes at Dan 9:19.
And deliver us - From our enemies.
And purge away our sins - Forgive our sins, or cleanse us from them. The original word is that which is commonly used to denote an atonement. Compare in the Hebrew, Dan 9:24,; Eze 45:20; Exo 30:15; Exo 32:30; Lev 4:20; 5:26; Lev 16:6, Lev 16:11, Lev 16:24.
For thy name's sake - See the notes at Dan 9:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
79:9: for the: Psa 115:1; Ch2 14:11; Mal 2:2; Eph 1:6
purge: Psa 25:11, Psa 65:3; Dan 9:9, Dan 9:19
for thy: Jos 7:9; Isa 43:25, Isa 48:9; Jer 14:7, Jer 14:21; Eze 20:9, Eze 20:14
Carl Friedrich Keil and Franz Delitzsch
79:9
The victory of the world is indeed not God's aim; therefore His own honour does not suffer that the world of which He has made use in order to chasten His people should for ever haughtily triumph. שׁמך is repeated with emphasis at the end of the petition in Ps 79:9, according to the figure epanaphora. על־דּבר = למען, as in Ps 45:5, cf. Ps 7:1, is a usage even of the language of the Pentateuch. Also the motive, "wherefore shall they say?" occurs even in the Tפra (Ex 32:12, cf. Num 14:13-17; Deut 9:28). Here (cf. Ps 115:2) it originates out of Joel 2:17. The wish expressed in Ps 79:10 is based upon Deut 32:43. The poet wishes in company with his contemporaries, as eye-witnesses, to experience what God has promised in the early times, viz., that He will avenge the blood of His servants. The petition in Deut 32:11 runs like Ps 102:21, cf. Ps 18:7. אסיר individualizingly is those who are carried away captive and incarcerated; בּני תמוּתה are those who, if God does not preserve them by virtue of the greatness (גדל, cf. גּדל Ex 15:16) of His arm, i.e., of His far-reaching omnipotence, succumb to the power of death as to a patria potestas.
(Note: The Arabic has just this notion in an active application, viz., benı̂ el-môt = the heroes (destroyers) in the battle.)
That the petition in Ps 79:12 recurs to the neighbouring peoples is explained by the fact, that these, who might most readily come to the knowledge of the God of Israel as the one living and true God, have the greatest degree of guilt on account of their reviling of God. The bosom is mentioned as that in which one takes up and holds that which is handed to him (Lk 6:38); חיק- (על) אל (שׁלּם) השׁיב, as in Is 65:7, Is 65:6; Jer 32:18. A sevenfold requital (cf. Gen 4:15, Gen 4:24) is a requital that is fully carried out as a criminal sentence, for seven is the number of a completed process.
Geneva 1599
79:9 Help us, O God of our (h) salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake.
(h) Seeing we have no other Saviour, neither can we help ourselves, and also by our salvation your Name will be praised: therefore O Lord, help us.
John Gill
79:9 Help us, O God of our salvation, for the glory of thy name,.... Help us out of the troubles in which we are; enable us to bear them with patience, and without murmuring, while it is thy pleasure to continue them; assist us against our powerful enemies, and strengthen us to do our duty; afford us more grace, and fresh supplies of it in our time of need: the arguments enforcing these petitions are, because God is "the God of salvation", to whom it belongs, of whom it is, and of him only to be expected; he is the sole author and giver of it; and because to help and save is for the glory of his name, which is great in the salvation of his people:
and deliver us; out of the hands of all our enemies, and out of all our afflictions, and out of this low estate in which we are:
and purge away our sins for thy name's sake; which were the cause of all calamities and distress, and which can only be purged away by the blood and sacrifice of Christ, Heb 1:3, the word signifies to "expiate" (i) sin, or atone for it; which was the work and business of Christ our High Priest, who has made reconciliation for sin, finished, made an end of it, and put it away by the oblation of himself, for the sake of which God is propitious; and so the words may be rendered, "be propitious to our sins" (k): or merciful to our unrighteousnesses, for the sake of Christ the great propitiation; or through the propitiatory sacrifice to be offered up by him; or, in other words, "cover our sins" (l); which is also the sense of the phrase, that they may be seen no more; pardon and forgive them for Christ's sake; see Ps 32:1.
(i) "expiationem fac", Junius & Tremellius, Piscator, Michaelis. (k) "Propitiare", Pagninus, Montanus; "propitius esto", V. L. Musculus; so Tigurine version. (l) metaph. "texit", Amama.
Robert Jamieson, A. R. Fausset and David Brown
79:9 for . . . glory of thy name [and for] thy name's sake--both mean for illustrating Thy attributes, faithfulness, power, &c.
purge . . . sins--literally, "provide atonement for us." Deliverance from sin and suffering, for their good and God's glory, often distinguish the prayers of Old Testament saints (compare Eph 1:7).
78:978:9: Օգնեա՛ մեզ Աստուած փրկիչ մեր, վասն փառաց անուան քոյ։ Տէր փրկեա՛ զմեզ եւ քաւեա՛ զմեղս մեր վասն անուան քոյ[7208]։ [7208] Ոմանք.Վասն մեծի փառաց ան՛՛։
9 Օգնի՛ր մեզ, Աստուա՛ծ, փրկի՛չ մեր, քո անուան փառքի համար. Տէ՛ր, յանուն քո անուան փրկի՛ր մեզ ու թողութի՛ւն տուր մեր մեղքերին:
9 Քու անուանդ փառքին համար Օգնէ՛ մեզի, ո՛վ մեր փրկութեան Աստուածը։Քու անուանդ համար փրկէ՛ մեզ Ու մեր մեղքերը քաւէ՛։
Օգնեա մեզ, Աստուած փրկիչ մեր, վասն փառաց անուան քո. Տէր, փրկեա զմեզ եւ քաւեա զմեղս մեր վասն անուան քո:

78:9: Օգնեա՛ մեզ Աստուած փրկիչ մեր, վասն փառաց անուան քոյ։ Տէր փրկեա՛ զմեզ եւ քաւեա՛ զմեղս մեր վասն անուան քոյ[7208]։
[7208] Ոմանք.Վասն մեծի փառաց ան՛՛։
9 Օգնի՛ր մեզ, Աստուա՛ծ, փրկի՛չ մեր, քո անուան փառքի համար. Տէ՛ր, յանուն քո անուան փրկի՛ր մեզ ու թողութի՛ւն տուր մեր մեղքերին:
9 Քու անուանդ փառքին համար Օգնէ՛ մեզի, ո՛վ մեր փրկութեան Աստուածը։Քու անուանդ համար փրկէ՛ մեզ Ու մեր մեղքերը քաւէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
78:978:9 Помоги нам, Боже, Спаситель наш, ради славы имени Твоего; избавь нас и прости нам грехи наши ради имени Твоего.
78:10 μήποτε μηποτε lest; unless εἴπωσιν επω say; speak τὰ ο the ἔθνη εθνος nation; caste ποῦ που.1 where? ἐστιν ειμι be ὁ ο the θεὸς θεος God αὐτῶν αυτος he; him καὶ και and; even γνωσθήτω γινωσκω know ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste ἐνώπιον ενωπιος in the face; facing τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight ἡμῶν ημων our ἡ ο the ἐκδίκησις εκδικησις vindication; vengeance τοῦ ο the αἵματος αιμα blood; bloodstreams τῶν ο the δούλων δουλος subject σου σου of you; your τοῦ ο the ἐκκεχυμένου εκχεω pour out; drained
78:10 לֹ֣א lˈō לֹא not שָׁ֭מְרוּ ˈšāmᵊrû שׁמר keep בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וּ֝ ˈû וְ and בְ vᵊ בְּ in תֹורָתֹ֗ו ṯôrāṯˈô תֹּורָה instruction מֵאֲנ֥וּ mēʔᵃnˌû מאן refuse לָ lā לְ to לֶֽכֶת׃ lˈeḵeṯ הלך walk
78:10. quare dicunt gentes ubi est Deus eorum nota fiat in gentibus ante oculos nostros ultio sanguinis servorum tuorum qui effusus estLest they should say among the Gentiles: Where is their God? And let him be made known among the nations before our eyes, By the revenging the blood of thy servants, which hath been shed:
9. Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name’s sake.
78:10. They have not kept the covenant of God. And they were not willing to walk in his law.
78:10. They kept not the covenant of God, and refused to walk in his law;
Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name' s sake:

78:9 Помоги нам, Боже, Спаситель наш, ради славы имени Твоего; избавь нас и прости нам грехи наши ради имени Твоего.
78:10
μήποτε μηποτε lest; unless
εἴπωσιν επω say; speak
τὰ ο the
ἔθνη εθνος nation; caste
ποῦ που.1 where?
ἐστιν ειμι be
ο the
θεὸς θεος God
αὐτῶν αυτος he; him
καὶ και and; even
γνωσθήτω γινωσκω know
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
ἐνώπιον ενωπιος in the face; facing
τῶν ο the
ὀφθαλμῶν οφθαλμος eye; sight
ἡμῶν ημων our
ο the
ἐκδίκησις εκδικησις vindication; vengeance
τοῦ ο the
αἵματος αιμα blood; bloodstreams
τῶν ο the
δούλων δουλος subject
σου σου of you; your
τοῦ ο the
ἐκκεχυμένου εκχεω pour out; drained
78:10
לֹ֣א lˈō לֹא not
שָׁ֭מְרוּ ˈšāmᵊrû שׁמר keep
בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
תֹורָתֹ֗ו ṯôrāṯˈô תֹּורָה instruction
מֵאֲנ֥וּ mēʔᵃnˌû מאן refuse
לָ לְ to
לֶֽכֶת׃ lˈeḵeṯ הלך walk
78:10. quare dicunt gentes ubi est Deus eorum nota fiat in gentibus ante oculos nostros ultio sanguinis servorum tuorum qui effusus est
Lest they should say among the Gentiles: Where is their God? And let him be made known among the nations before our eyes, By the revenging the blood of thy servants, which hath been shed:
78:10. They have not kept the covenant of God. And they were not willing to walk in his law.
78:10. They kept not the covenant of God, and refused to walk in his law;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. "Где Бог их?" Вопрос иронический. Язычники победители спрашивают - где же тот Бог, на силу Которого надеялись иудеи?
Adam Clarke: Commentary on the Bible - 1831
79:10: Where is their God? - Show where thou art by rising up for our redemption, and the infliction of deserved punishment upon our enemies.
Albert Barnes: Notes on the Bible - 1834
79:10: Wherefore should the heathen say Where is their God? - The nations. Why should such a course of forbearance toward them be pursued as to lead them to ask the question whether God is able to punish them, or to come to the conclusion that he is not the God of those who profess to worship him. See Psa 42:3, note; Psa 42:10, note.
Let him be known among the heathen - Let him so manifest himself among them that they cannot but see that he is God; that he is a just God; that he is the Friend and Protector of his people.
In our sight - So that we may see it; or, so that it may be seen that he is our Friend and Protector.
By the Rev_enging of the blood of thy servants which is shed - Margin, vengeance. The true idea is, "Let the avenging of the blood of thy servants - the blood poured out, or shed, be known among the nations in our sight." The prayer is that God would so interpose that there could be no doubt that it was on account of the blood of his people which had been shed by their enemies. It is a prayer that just punishment might be executed - a prayer which may be offered at anytime.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
79:10: Wherefore: Psa 42:3, Psa 42:10, Psa 115:2; Joe 2:17; Mic 7:10
let him: Psa 9:16, Psa 58:11, Psa 83:17, Psa 83:18; Exo 6:7, Exo 7:5; Eze 36:23, Eze 39:21, Eze 39:22
by the: Jer 51:35; Rev 18:20
Rev_enging: Heb. vengeance, Rom 12:19
John Gill
79:10 Wherefore should the Heathen say, where is their God?.... They boast of, and put their confidence in, and expect salvation from? he does not appear for them, he is not with them; he has forsaken them, and will not help them; than which nothing can be more afflicting and distressing to the Lord's people; see Ps 42:3,
let him be known among the Heathen in our sight; in his holiness and justice, as a God of power, and to whom vengeance belongs; let him be known by his judgments executed upon the Heathen, openly and publicly in our sight, and in the view of the whole world; see Ps 9:16, so it follows,
by the revenging of the blood of thy servants, which is shed; as in Ps 79:3, which blood God will revenge according to the request of his people, and give them blood to drink by way of retaliation; by which means his vindictive justice will be known, and it will be seen where the God of his people is, that he is with them, and maintains their cause; see Rev_ 6:9. The words may be rendered in connection with the preceding clause thus; "let it be known among the Heathen in our sight, even the revenging of the blood of thy servants which is shed"; though Kimchi supplies the words as we do, "by a revenging", &c.
Robert Jamieson, A. R. Fausset and David Brown
79:10 This ground of pleading often used (Ex 32:12; Num 14:13-16).
blood . . . shed-- (Ps 79:3).
78:1078:10: Մի՛ երբէք ասասցեն ՚ի հեթանոսս, թէ ո՛ւր է Աստուած նոցա։ Այլ յայտնի՛ ինչ լիցի ՚ի վերայ հեթանոսաց առաջի աչաց մերոց, առ ՚ի խնդրել զվրէժ արեանց ծառայից քոց որ հեղաւ[7209]։ [7209] Այլք.Զվրէժ արեան ծառ՛՛։ Ոմանք.Ուր եւ հեղաւ։
10 Թող հեթանոսների մէջ երբեք չասեն՝ «Ո՞ւր է նրանց Աստուածը». այլ հեթանոսների մէջ, մեր աչքի առջեւ, թող յայտնուի քո ծառաների թափած արեան վրէժխնդրութիւնը:
10 Ինչո՞ւ ըսեն հեթանոսները. «Ո՞ւր է անոնց Աստուածը»։Թող քու ծառաներուդ թափուած արեան վրէժը Մեր աչքերուն առջեւ յայտնուի հեթանոսներուն մէջ։
Մի՛ երբեք ասասցեն ի հեթանոսս, թէ` Ո՞ւր է Աստուած նոցա. այլ յայտնի ինչ լիցի ի վերայ հեթանոսաց առաջի աչաց մերոց, առ ի խնդրել զվրէժ արեանց ծառայից քոց որ հեղաւ:

78:10: Մի՛ երբէք ասասցեն ՚ի հեթանոսս, թէ ո՛ւր է Աստուած նոցա։ Այլ յայտնի՛ ինչ լիցի ՚ի վերայ հեթանոսաց առաջի աչաց մերոց, առ ՚ի խնդրել զվրէժ արեանց ծառայից քոց որ հեղաւ[7209]։
[7209] Այլք.Զվրէժ արեան ծառ՛՛։ Ոմանք.Ուր եւ հեղաւ։
10 Թող հեթանոսների մէջ երբեք չասեն՝ «Ո՞ւր է նրանց Աստուածը». այլ հեթանոսների մէջ, մեր աչքի առջեւ, թող յայտնուի քո ծառաների թափած արեան վրէժխնդրութիւնը:
10 Ինչո՞ւ ըսեն հեթանոսները. «Ո՞ւր է անոնց Աստուածը»։Թող քու ծառաներուդ թափուած արեան վրէժը Մեր աչքերուն առջեւ յայտնուի հեթանոսներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
78:1078:10 Для чего язычникам говорить: > Да сделается известным между язычниками пред глазами нашими отмщение за пролитую кровь рабов Твоих.
78:11 εἰσελθάτω εισερχομαι enter; go in ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ὁ ο the στεναγμὸς στεναγμος groaning τῶν ο the πεπεδημένων πεδαω down; by τὴν ο the μεγαλωσύνην μεγαλωσυνη greatness τοῦ ο the βραχίονός βραχιων arm σου σου of you; your περιποίησαι περιποιεω preserve; acquire τοὺς ο the υἱοὺς υιος son τῶν ο the τεθανατωμένων θανατοω put to death
78:11 וַ wa וְ and יִּשְׁכְּח֥וּ yyiškᵊḥˌû שׁכח forget עֲלִילֹותָ֑יו ʕᵃlîlôṯˈāʸw עֲלִילָה deed וְ֝ ˈw וְ and נִפְלְאֹותָ֗יו niflᵊʔôṯˈāʸw פלא be miraculous אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֶרְאָֽם׃ herʔˈām ראה see
78:11. ingrediatur coram te gemitus vinctorum in magnitudine brachii tui relinque filios interitusLet the sighing of the prisoners come in before thee. According to the greatness of thy arm, take possession of the children of them that have been put to death.
10. Wherefore should the heathen say, Where is their God? let the revenging of the blood of thy servants which is shed be known among the heathen in our sight.
78:11. And they have been forgetful of his benefits, and of his miracle, which he revealed to them.
78:11. And forgat his works, and his wonders that he had shewed them.
Wherefore should the heathen say, Where [is] their God? let him be known among the heathen in our sight [by] the revenging of the blood of thy servants [which is] shed:

78:10 Для чего язычникам говорить: <<где Бог их?>> Да сделается известным между язычниками пред глазами нашими отмщение за пролитую кровь рабов Твоих.
78:11
εἰσελθάτω εισερχομαι enter; go in
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
ο the
στεναγμὸς στεναγμος groaning
τῶν ο the
πεπεδημένων πεδαω down; by
τὴν ο the
μεγαλωσύνην μεγαλωσυνη greatness
τοῦ ο the
βραχίονός βραχιων arm
σου σου of you; your
περιποίησαι περιποιεω preserve; acquire
τοὺς ο the
υἱοὺς υιος son
τῶν ο the
τεθανατωμένων θανατοω put to death
78:11
וַ wa וְ and
יִּשְׁכְּח֥וּ yyiškᵊḥˌû שׁכח forget
עֲלִילֹותָ֑יו ʕᵃlîlôṯˈāʸw עֲלִילָה deed
וְ֝ ˈw וְ and
נִפְלְאֹותָ֗יו niflᵊʔôṯˈāʸw פלא be miraculous
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הֶרְאָֽם׃ herʔˈām ראה see
78:11. ingrediatur coram te gemitus vinctorum in magnitudine brachii tui relinque filios interitus
Let the sighing of the prisoners come in before thee. According to the greatness of thy arm, take possession of the children of them that have been put to death.
78:11. And they have been forgetful of his benefits, and of his miracle, which he revealed to them.
78:11. And forgat his works, and his wonders that he had shewed them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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. "Да придет пред лице Твое стенание узника" - взгляни милостью, не отворачивайся от Твоего народа, который теперь лишен политической самостоятельности, который в узах рабства.
Adam Clarke: Commentary on the Bible - 1831
79:11: The sighing of the prisoner - The poor captive Israelites in Babylon, who sigh and cry because of their bondage.
Those that are appointed to die - בני תמותה beney themuthah, "sons of death." Either those who were condemned to death because of their crimes, or condemned to be destroyed by their oppressors. Both these senses apply to the Israelites: they were sons of death, i.e., worthy of death because of their sins against God; they were condemned to death or utter destruction, by their Babylonish enemies.
Albert Barnes: Notes on the Bible - 1834
79:11: Let the sighing of the prisoner come before thee - The sighing of him who is bound. The allusion here is, doubtless, to those among the Hebrews who had been taken captives, and who "sighed" not only on account of the sufferings which they endured in their bondage, but because they had been taken from their country and home. The meaning is, "Hear those sighs, and come for the deliverance of those who are thus held in captivity."
According to the greatness of thy power - Margin, as in Hebrew, thine arm. The arm is the symbol of power. It is implied here that great power was needful to deliver those who were held in captivity, power such as God only could exert - power which could be wielded only by an Omnipotent Being. It was the power of God only which could rescue them, as it is only by the power of God that sinners can be saved.
Preserve thou those that are appointed to die - Margin, Reserve the children of death. The literal meaning is, "Let remain the sons of death;" that is, Preserve those who are in such circumstances that death is impending, and who may be called the sons of death. This might apply to those who were condemned to death; or, to those who were sick and in danger of death; or to those who were prisoners and captives, and who were, by their sufferings, exposed to death. The prayer is that such might be suffered to remain on the earth; that is, that they might be kept alive.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
79:11: sighing: Psa 12:5, Psa 69:33, Psa 102:20; Exo 2:23, Exo 2:24; Isa 42:7
according: Psa 146:6, Psa 146:7; Num 14:17-19; Mat 6:13; Eph 3:20
thy power: Heb. thine arm, Isa 33:2
preserve thou those that are appointed to die: Heb. reserve the children of death, Psa 102:20 *marg.
Geneva 1599
79:11 Let the sighing of the (i) prisoner come before thee; according to the greatness of thy power preserve thou (k) those that are appointed to die;
(i) Who though in respect to God they were justly punished for their sins, yet in consideration of their cause were unjustly murdered.
(k) Who were captives among their enemies and could look for nothing but death.
John Gill
79:11 Let the sighing of the prisoner come before thee,.... Such as were so in a literal or spiritual sense; and the sighs and groans of such are not hid from the Lord; they come up into his ears as did the sighing and groaning of the children of Israel when in Egypt, Ex 2:23,
according to the greatness of thy power, preserve thou those that are appointed to die; not by the Lord, as all men are, but by men; who are under a sentence of condemnation, who are ready to die, being appointed to destruction, Prov 31:6, or are in danger of death, as Jarchi observes; the phrase is used in Talmudic writings; whose lives are exposed to danger, who are killed all the day long, and are accounted as sheep for the slaughter, Ps 44:22, these it is desired the Lord would keep from dying, or cause them to remain in life; or not suffer their lives to be taken away from them, which he was able to do through "the greatness of his power"; though these words according to the accents belong to the preceding clause. The Targum, and so Jarchi, and other Jewish writers, render the words, "loose thou those", &c. mention being made before of prisoners, or of persons bound.
John Wesley
79:11 The prisoner - Of thy poor people now in captivity.
Robert Jamieson, A. R. Fausset and David Brown
79:11 prisoner--the whole captive people.
power--literally, "arm" (Ps 10:15).
78:1178:11: Մտցէ առաջի քո հեծութիւն կապելոց. ըստ մեծութեան բազկի քո շահեա՛ դու զորդիս սպանելոց։
11 Բանտարկեալների հեծեծանքը թող հասնի քեզ. դու քո բազկի զօրութեամբ փրկի՛ր սպանուածների որդիներին:
11 Կապուածին հառաչանքը քու առջեւդ թո՛ղ ելլէ։Քու զօրութեանդ մեծութիւնովը, Մահուան մատնուածները ապրեցո՛ւր
Մտցէ առաջի քո հեծութիւն կապելոց. ըստ մեծութեան բազկի քո [508]շահեա դու զորդիս սպանելոց:

78:11: Մտցէ առաջի քո հեծութիւն կապելոց. ըստ մեծութեան բազկի քո շահեա՛ դու զորդիս սպանելոց։
11 Բանտարկեալների հեծեծանքը թող հասնի քեզ. դու քո բազկի զօրութեամբ փրկի՛ր սպանուածների որդիներին:
11 Կապուածին հառաչանքը քու առջեւդ թո՛ղ ելլէ։Քու զօրութեանդ մեծութիւնովը, Մահուան մատնուածները ապրեցո՛ւր
zohrab-1805▾ eastern-1994▾ western am▾
78:1178:11 Да придет пред лице Твое стенание узника; могуществом мышцы Твоей сохрани обреченных на смерть.
78:12 ἀπόδος αποδιδωμι render; surrender τοῖς ο the γείτοσιν γειτων countryman; neighborhood women ἡμῶν ημων our ἑπταπλασίονα επταπλασιων into; for τὸν ο the κόλπον κολπος bosom; bay αὐτῶν αυτος he; him τὸν ο the ὀνειδισμὸν ονειδισμος disparaging; reproach αὐτῶν αυτος he; him ὃν ος who; what ὠνείδισάν ονειδιζω disparage; reproach σε σε.1 you κύριε κυριος lord; master
78:12 נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart אֲ֭בֹותָם ˈʔᵃvôṯām אָב father עָ֣שָׂה ʕˈāśā עשׂה make פֶ֑לֶא fˈele פֶּלֶא miracle בְּ bᵊ בְּ in אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth מִצְרַ֣יִם miṣrˈayim מִצְרַיִם Egypt שְׂדֵה־ śᵊḏē- שָׂדֶה open field צֹֽעַן׃ ṣˈōʕan צֹעַן Zoan
78:12. et redde vicinis nostris septuplum in sinu eorum obprobrium suum quo exprobraverunt tibi DomineAnd render to our neighbours sevenfold in their bosom: the reproach wherewith they have reproached thee, O Lord.
11. Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to death;
78:12. He performed miracles in the sight of their fathers, in the land of Egypt, in the field of Tanis.
78:12. Marvellous things did he in the sight of their fathers, in the land of Egypt, [in] the field of Zoan.
Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die:

78:11 Да придет пред лице Твое стенание узника; могуществом мышцы Твоей сохрани обреченных на смерть.
78:12
ἀπόδος αποδιδωμι render; surrender
τοῖς ο the
γείτοσιν γειτων countryman; neighborhood women
ἡμῶν ημων our
ἑπταπλασίονα επταπλασιων into; for
τὸν ο the
κόλπον κολπος bosom; bay
αὐτῶν αυτος he; him
τὸν ο the
ὀνειδισμὸν ονειδισμος disparaging; reproach
αὐτῶν αυτος he; him
ὃν ος who; what
ὠνείδισάν ονειδιζω disparage; reproach
σε σε.1 you
κύριε κυριος lord; master
78:12
נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart
אֲ֭בֹותָם ˈʔᵃvôṯām אָב father
עָ֣שָׂה ʕˈāśā עשׂה make
פֶ֑לֶא fˈele פֶּלֶא miracle
בְּ bᵊ בְּ in
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרַ֣יִם miṣrˈayim מִצְרַיִם Egypt
שְׂדֵה־ śᵊḏē- שָׂדֶה open field
צֹֽעַן׃ ṣˈōʕan צֹעַן Zoan
78:12. et redde vicinis nostris septuplum in sinu eorum obprobrium suum quo exprobraverunt tibi Domine
And render to our neighbours sevenfold in their bosom: the reproach wherewith they have reproached thee, O Lord.
78:12. He performed miracles in the sight of their fathers, in the land of Egypt, in the field of Tanis.
78:12. Marvellous things did he in the sight of their fathers, in the land of Egypt, [in] the field of Zoan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. "Семикратно возврати соседям нашим". Число семь - круглое, означающее полноту вообще. Воздай врагам, Господи, полностью то, что они заслужили своими поношениями Тебя; не ослабляй Своей справедливости снисхождением.
Adam Clarke: Commentary on the Bible - 1831
79:12: Sevenfold into their bosom - That is, Let them get in this world what they deserve for the cruelties they have inflicted on us. Let them suffer in captivity, who now have us in bondage. Probably this is a prediction.
Albert Barnes: Notes on the Bible - 1834
79:12: And render unto our neighbors - That is, the neighbors who had reproached them; the surrounding people who had seen these calamities come upon them, and who had regarded these calamities as proof that their God was unable to protect them, or that they were suffering under his displeasure. See the notes at Psa 79:4. "Sevenfold." Seven times the amount of reproach which they have heaped upon us. The word seven is often used to denote many, as seven was one of the perfect numbers. The idea is that of complete or full vengeance. Compare Gen 4:15, Gen 4:24; Pro 6:31; Isa 30:26; Mat 18:21-22; Luk 17:4.
Into their bosom ... - Perhaps the allusion here is to the custom of carrying things in the bosom of the flowing dress as it was girded around the loins. "Let them be made to carry with them seven times the amount of reproach which they have endeavored to heap on us."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
79:12: render: Gen 4:15; Lev 26:21, Lev 26:28; Isa 65:5-7; Jer 32:18; Luk 6:38
wherewith: See note on Psa 44:16, and see note on Psa 74:18-22.
John Gill
79:12 And render unto our neighbours seven fold into their bosom, Not seven fold for one, as the Targum paraphrases it, or a seven fold punishment for one sin; but that he would recompense their sins, or punish for them, and take vengeance on them, largely, abundantly, though not beyond measure, or exceeding the rules of justice; see Gen 4:15,
the reproach with which they have reproached thee, O Lord; by denying his being, or calling in question his perfections of power, truth, and goodness, to help his people; speaking ill of his providence, despising his word and ordinances, and even reproaching his people in reproaching him, Ps 89:50, and this is what a righteous recompence is desired for; see Lam 3:64.
Robert Jamieson, A. R. Fausset and David Brown
79:12 into their bosom--The lap or folds of the dress is used by Eastern people for receiving articles. The figure denotes retaliation (compare Is 65:6-7). They reproached God as well as His people.
78:1278:12: Հատո՛ դրացեաց մերոց եւթնպատիկ ՚ի ծոցն նոցա, նախատինս զոր նախատեցին զքեզ Տէր[7210]։ [7210] Ոմանք.՚Ի ծոցս նոցա. նախատինս իւրեանց զոր նախա՛՛։
12 Մեր դրացիների նախատինքը, որով անարգեցին մեզ, եօթնապատիկ իրենց գիրկը վերադարձրու, Տէ՛ր:
12 Ու եօթնապատիկ հատուցում ըրէ՛ մեր դրացիներուն իրենց ծոցին մէջ Այն նախատինքին փոխարէն, որով քեզ անարգեցին, ո՛վ Տէր։
Հատո դրացեաց մերոց եւթնպատիկ ի ծոց նոցա, նախատինս զոր նախատեցին զքեզ, Տէր:

78:12: Հատո՛ դրացեաց մերոց եւթնպատիկ ՚ի ծոցն նոցա, նախատինս զոր նախատեցին զքեզ Տէր[7210]։
[7210] Ոմանք.՚Ի ծոցս նոցա. նախատինս իւրեանց զոր նախա՛՛։
12 Մեր դրացիների նախատինքը, որով անարգեցին մեզ, եօթնապատիկ իրենց գիրկը վերադարձրու, Տէ՛ր:
12 Ու եօթնապատիկ հատուցում ըրէ՛ մեր դրացիներուն իրենց ծոցին մէջ Այն նախատինքին փոխարէն, որով քեզ անարգեցին, ո՛վ Տէր։
zohrab-1805▾ eastern-1994▾ western am▾
78:1278:12 Семикратно возврати соседям нашим в недро их поношение, которым они Тебя, Господи, поносили.
78:13 ἡμεῖς ημεις we δὲ δε though; while λαός λαος populace; population σου σου of you; your καὶ και and; even πρόβατα προβατον sheep τῆς ο the νομῆς νομη grazing; spreading σου σου of you; your ἀνθομολογησόμεθά ανθομολογεομαι acknowledge in turn σοι σοι you εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever εἰς εις into; for γενεὰν γενεα generation καὶ και and; even γενεὰν γενεα generation ἐξαγγελοῦμεν εξαγγελλω report τὴν ο the αἴνεσίν αινεσις singing praise σου σου of you; your
78:13 בָּ֣קַע bˈāqaʕ בקע split יָ֭ם ˈyom יָם sea וַ wa וְ and יַּֽעֲבִירֵ֑ם yyˈaʕᵃvîrˈēm עבר pass וַֽ wˈa וְ and יַּצֶּב־ yyaṣṣev- נצב stand מַ֥יִם mˌayim מַיִם water כְּמֹו־ kᵊmô- כְּמֹו like נֵֽד׃ nˈēḏ נֵד barrier
78:13. nos enim populus tuus et grex pascuae tuae confitebimur tibi in sempiternum in generatione et generatione narrabimus laudes tuasBut we thy people, and the sheep of thy pasture, will give thanks to thee for ever. We will shew forth thy praise, unto generation and generation.
12. And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord.
78:13. He broke the sea and he led them through. And he stationed the waters, as if in a vessel.
78:13. He divided the sea, and caused them to pass through; and he made the waters to stand as an heap.
And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord:

78:12 Семикратно возврати соседям нашим в недро их поношение, которым они Тебя, Господи, поносили.
78:13
ἡμεῖς ημεις we
δὲ δε though; while
λαός λαος populace; population
σου σου of you; your
καὶ και and; even
πρόβατα προβατον sheep
τῆς ο the
νομῆς νομη grazing; spreading
σου σου of you; your
ἀνθομολογησόμεθά ανθομολογεομαι acknowledge in turn
σοι σοι you
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
εἰς εις into; for
γενεὰν γενεα generation
καὶ και and; even
γενεὰν γενεα generation
ἐξαγγελοῦμεν εξαγγελλω report
τὴν ο the
αἴνεσίν αινεσις singing praise
σου σου of you; your
78:13
בָּ֣קַע bˈāqaʕ בקע split
יָ֭ם ˈyom יָם sea
וַ wa וְ and
יַּֽעֲבִירֵ֑ם yyˈaʕᵃvîrˈēm עבר pass
וַֽ wˈa וְ and
יַּצֶּב־ yyaṣṣev- נצב stand
מַ֥יִם mˌayim מַיִם water
כְּמֹו־ kᵊmô- כְּמֹו like
נֵֽד׃ nˈēḏ נֵד barrier
78:13. nos enim populus tuus et grex pascuae tuae confitebimur tibi in sempiternum in generatione et generatione narrabimus laudes tuas
But we thy people, and the sheep of thy pasture, will give thanks to thee for ever. We will shew forth thy praise, unto generation and generation.
78:13. He broke the sea and he led them through. And he stationed the waters, as if in a vessel.
78:13. He divided the sea, and caused them to pass through; and he made the waters to stand as an heap.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
79:13: We thy people - Whom thou hast chosen from among all the people of the earth.
And sheep of thy pasture - Of whom thou thyself art the Shepherd. Let us not be destroyed by those who are thy enemies; and we, in all our generations, will give thanks unto thee for ever.
Albert Barnes: Notes on the Bible - 1834
79:13: So we thy people, and sheep of thy pasture - See the notes at Psa 74:1.
Will give thee thanks for ever - Will praise thee always; will acknowledge thee as our God, and will evermore render thee thanksgiving.
We will shew forth thy praise to all generations - Margin, as in Hebrew, to generation and generation. That is, We will make arrangements that the memory of these gracious acts shall be transmitted to future times; to distant generations. This was done by the permanent record, made in the Scriptures, of these gracious interpositions of God, and by their being carefully preserved by each generation to whom they came. No work has been more faithfully done than that by which the records of God's ancient dealings with his people have been preserved from age to age - that by which the sacred Scriptures have been guarded against error, and handed down from one generation to another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
79:13: thy people: Psa 74:1, Psa 95:7, Psa 100:3
we will: Psa 45:17, Psa 74:18, Psa 74:22, Psa 145:4; Isa 43:21
all generations: Heb. generation and generation
Carl Friedrich Keil and Franz Delitzsch
79:13
If we have thus far correctly hit upon the parts of which the Psalm is composed (9. 9. 9), then the lamentation closes with this tristichic vow of thanksgiving.
Geneva 1599
79:13 So we thy people and sheep of thy pasture will give thee thanks for ever: (l) we will shew forth thy praise to all generations.
(l) We ought to desire no benefit from God, but on this condition to praise his name, (Is 43:21).
John Gill
79:13 So we thy people, and sheep of thy pasture,.... Who were the people of God, not by creation and providence only, as all men are, being his creatures, and provided for by him; but by special choice, and by covenant grace: and "the sheep of his pasture"; whom he feeds as a shepherd does his flock, provides good pasture for them, and leads them into it:
will give thee thanks for ever, we will show forth thy praise to all generations: the above petitions being answered and fulfilled; the work of praise is acceptable unto God, what he is well pleased with, being glorified thereby; and is what becomes his people to do, and which they are formed for, and that for evermore, as long as they live in this world, and to all eternity in another; and who will and do take care that the wonders of divine grace and providence be transmitted and told to their posterity in succeeding ages, that so thanks may be given him, and his praise shown forth in one generation after another.
Robert Jamieson, A. R. Fausset and David Brown
79:13 sheep . . . pasture--(Compare Ps 74:1; Ps 78:70).
78:1378:13: Մեք ժողովուրդք եւ խաշն արօտի քոյ խոստովա՛ն եղիցուք առ քեզ յաւիտեան, ազգէ յա՛զգ պատմեսցուք զօրհնութիւնս քո[7211]։ Տունք. ժգ̃։[7211] Ոմանք.Մեք ժողովուրդ եւ խաշն։
13 Մենք՝ քո ժողովուրդն ու քո արօտի ոչխարները, յաւիտեան քեզ գոհութիւն պիտի մատուցենք, սերնդից սերունդ պիտի պատմենք քո օրհնութիւնը:
13 Բայց մենք քու ժողովուրդդ ու քու արօտիդ ոչխարները, Յաւիտեան քեզ պիտի գովենք Ու քու փառքդ պիտի պատմենք սերունդէ սերունդ։
Մեք ժողովուրդ եւ խաշն արօտի քո խոստովան եղիցուք առ քեզ յաւիտեան, ազգէ յազգ պատմեսցուք զօրհնութիւնս քո:

78:13: Մեք ժողովուրդք եւ խաշն արօտի քոյ խոստովա՛ն եղիցուք առ քեզ յաւիտեան, ազգէ յա՛զգ պատմեսցուք զօրհնութիւնս քո[7211]։ Տունք. ժգ̃։
[7211] Ոմանք.Մեք ժողովուրդ եւ խաշն։
13 Մենք՝ քո ժողովուրդն ու քո արօտի ոչխարները, յաւիտեան քեզ գոհութիւն պիտի մատուցենք, սերնդից սերունդ պիտի պատմենք քո օրհնութիւնը:
13 Բայց մենք քու ժողովուրդդ ու քու արօտիդ ոչխարները, Յաւիտեան քեզ պիտի գովենք Ու քու փառքդ պիտի պատմենք սերունդէ սերունդ։
zohrab-1805▾ eastern-1994▾ western am▾
78:1378:13 А мы, народ Твой и Твоей пажити овцы, вечно будем славить Тебя и в род и род возвещать хвалу Тебе.
78:14 וַ wa וְ and יַּנְחֵ֣ם yyanḥˈēm נחה lead בֶּ be בְּ in † הַ the עָנָ֣ן ʕānˈān עָנָן cloud יֹומָ֑ם yômˈām יֹומָם by day וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ֝ ˈha הַ the לַּ֗יְלָה llˈaylā לַיְלָה night בְּ bᵊ בְּ in אֹ֣ור ʔˈôr אֹור light אֵֽשׁ׃ ʔˈēš אֵשׁ fire
13. So we thy people and sheep of thy pasture will give thee thanks for ever: we will shew forth thy praise to all generations.
78:14. And he led them with a cloud by day, and with illumination by fire throughout the night.
78:14. In the daytime also he led them with a cloud, and all the night with a light of fire.
So we thy people and sheep of thy pasture will give thee thanks for ever: we will shew forth thy praise to all generations:

78:13 А мы, народ Твой и Твоей пажити овцы, вечно будем славить Тебя и в род и род возвещать хвалу Тебе.
78:14
וַ wa וְ and
יַּנְחֵ֣ם yyanḥˈēm נחה lead
בֶּ be בְּ in
הַ the
עָנָ֣ן ʕānˈān עָנָן cloud
יֹומָ֑ם yômˈām יֹומָם by day
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ֝ ˈha הַ the
לַּ֗יְלָה llˈaylā לַיְלָה night
בְּ bᵊ בְּ in
אֹ֣ור ʔˈôr אֹור light
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
78:14. And he led them with a cloud by day, and with illumination by fire throughout the night.
78:14. In the daytime also he led them with a cloud, and all the night with a light of fire.
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