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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Этот псалом в евр. Библии не имеет надписания, на что указано и в славянской Библии, причем добавление "хвала песни Давиду", как мы увидим, должно быть понимаемо в смысл: хвалебная песнь по образцу Давидовых.

В псалме изображается необыкновенное народное ликование религиозного характера, выражавшееся в пении хвалебных и благодарственных гимнов Богу. Сущность и причина торжества заключалась в откровении Божественной воли всему народу (см. конец 7: и 8: ст. ). Такой подъем в народе религиозного энтузиазма можем найти только во время Иосии, когда он восстановил истинное богопочтение и когда найденный первосвященником Хелкией автограф закона Моисеева был прочитан всенародно. Со временем Давида (как думают некоторые) содержание псалма не имеет связи: тогда, не было всенародного откровения воли Божией и такого общего, чисто религиозного ликования по этому поводу. Кто был писателем псалма, точно не известно, может быть сам Иосия.

Весь псалом - хвалебно-благодарственная песнь Богу за откровение Его воли народу, причем последний приглашается автором к сердечному и постоянному следованию Его заповедям.

Придите для славословия Господа, царя над всеми богами, творца земли, гор и морей (1-5). Будем молиться пред этим великим Господом, который есть Бог наш, а мы - овцы его паствы (6-7). Если бы нам сейчас послушать Его зова: "не оказывайте мне непослушания, как то было в пустыне, когда Я осудил вас на сорокалетнее странствование!"
Matthew Henry: Concise Commentary on the Whole Bible - 1706
For the expounding of this psalm we may borrow a great deal of light from the apostle's discourse, Heb. iii. and iv., where it appears both to have been penned by David and to have been calculated for the days of the Messiah; for it is there said expressly (Heb. iv. 7) that the day here spoken of (ver. 7) is to be understood of the gospel day, in which God speaks to us by his Son in a voice which we are concerned to hear, and proposes to us a rest besides that of Canaan. In singing psalms it is intended, I. That we should "make melody unto the Lord;" this we are here excited to do, and assisted in doing, being called upon to praise God (ver. 1, 2) as a great God (ver. 3-5) and as our gracious benefactor, ver. 6, 7. II. That we should teach and admonish ourselves and one another; and we are here taught and warned to hear God's voice (ver. 7), and not to harden our hearts, as the Israelites in the wilderness did (ver. 8, 9), lest we fall under God's wrath and fall short of his rest, as they did, ver. 10, 11. This psalm must be sung with a holy reverence of God's majesty and a dread of his justice, with a desire to please him and a fear to offend him.
Adam Clarke: Commentary on the Bible - 1831
An invitation to praise God, Psa 95:1, Psa 95:2. The reason on which this is founded, the majesty and dominion of God, Psa 95:3-5. An invitation to pray to God, Psa 95:6. And the reasons on which that is founded, Psa 95:7. Exhortation not to act as their fathers had done, who rebelled against God, and were cast out of his favor, Psa 95:8-11.
This Psalm is also without a title, both in the Hebrew and Chaldee: but is attributed to David by the Vulgate, Septuagint, Ethiopic, Arabic, and Syriac; and by the author of the Epistle to the Hebrews, Heb 4:3-7. Calmet and other eminent critics believe that it was composed during the time of the captivity, and that the apostle only followed the common opinion in quoting it as the production of David, because in general the Psalter was attributed to him.
The Psalm is a solemn invitation to the people, when assembled for public worship, to praise God from a sense of his great goodness; and to be attentive to the instructions they were about to receive from the reading and expounding of the law; and or these accounts it has been long used in the Christian Church, at the commencement of public service, to prepare the people's minds to worship God in spirit and in truth.
Houbigant, and other learned divines, consider this Psalm as composed of three parts.
1. The part of the people, Psa 95:1 to the middle of Psa 95:7.
2. The part of the priest or prophet from the middle of Psa 95:7 to the end of Psa 95:8.
3. The part of Jehovah, Psa 95:9-11. It is written as a part of the preceding Psalm by nine of Kennicott's and De Rossi's MSS.; but certainly it must have been originally an ode by itself, as the subject is widely different from that in the foregoing.
Albert Barnes: Notes on the Bible - 1834
95:0: Of the author of this psalm nothing is certainly known. It is, however, ascribed to David in the Latin Vulgate and in the Septuagint; and in Heb 4:7, it is referred to as a psalm of David: "Again, he limiteth a certain day, saying in David, 'Today, if ye will hear his voice,'" etc. This language may refer in general to the Book of Psalms, called from their chief author, the Psalms of David; or it may mean that David was the author of this particular psalm. Either supposition would meet all that is demanded by the quotation in the Epistle to the Hebrews. There is, however, no improbability in the supposition that the psalm was written by David, as he doubtless composed many songs to which his name was not attached.
Nothing is known of the "occasion" on which the psalm was composed. It is a general song of praise, and contains only such language as might be proper in any period of the Jewish history after the people were established in the promised land. It is, indeed, a "Hebrew" song; it has reference to the Hebrew people; and it contains such arguments and appeals as would be particularly adapted to influence them.
The psalm consists of three parts:
I. An exhortation to praise and worship God, Psa 95:1-2.
II. Reasons for offering such praise, Psa 95:3-7 :
(a) He is a great God, Psa 95:3;
(b) He has made all things, and all things are under his control, Psa 95:4-5;
(c) He is our Maker, Psa 95:6;
(d) He is our God, and we are his people, Psa 95:7.
III. An exhortation not to harden the heart; not to be perverse and rebellious, Psa 95:7-11. This is enforced by the example of the Israelites in the wilderness, and by the results which followed from their tempting God, and provoking his wrath. The appeal is founded on the fact that, in consequence of their rebellion, they were shut out of the promised land. On the same principle, if we are rebellious, we shall be excluded from heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 95:1, An exhortation to praise God, Psa 95:3, for his greatness; Psa 95:6, and for his goodness; Psa 95:8, and not to tempt him.
John Gill
INTRODUCTION TO PSALM 95
This psalm, though without a title, was written by David, as appears from Heb 4:7, and to him the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions ascribe it. It belongs to the times of the Messiah, as Kimchi observes; the apostle applies it to the Jews of his time, and bespeaks them in the language of it, Heb 3:7, and in which time Israelites, believers in Christ, are called upon to serve and worship him, in consideration of his greatness in himself, and his goodness to them. Theodoret thinks that David spoke prophetically of King Josiah and his times; and wrote it in the person of him, and the priests of God.
94:094:0: Օրհնութիւն գովութեան ՚ի Դաւիթ. ՂԴ[7339]։[7339] Ոսկան յաւելու.Անվերնագիր ՚ի Հեբրայ՛՛։
0 Դաւթի օրհներգը

Օրհնութիւն գովութեան Դաւթի:

94:0: Օրհնութիւն գովութեան ՚ի Դաւիթ. ՂԴ[7339]։
[7339] Ոսկան յաւելու.Անվերնագիր ՚ի Հեբրայ՛՛։
0 Դաւթի օրհներգը
zohrab-1805▾ eastern-1994▾ western am▾
94:094:0 [Хвалебная песнь Давида.]
94:1 αἶνος αινος story ᾠδῆς ωδη song τῷ ο the Δαυιδ δαβιδ Dabid; Thavith δεῦτε δευτε come on ἀγαλλιασώμεθα αγαλλιαω jump for joy τῷ ο the κυρίῳ κυριος lord; master ἀλαλάξωμεν αλαλαζω clang; cry τῷ ο the θεῷ θεος God τῷ ο the σωτῆρι σωτηρ savior ἡμῶν ημων our
94:1 אֵל־ ʔēl- אֵל god נְקָמֹ֥ות nᵊqāmˌôṯ נְקָמָה vengeance יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֵ֖ל ʔˌēl אֵל god נְקָמֹ֣ות nᵊqāmˈôṯ נְקָמָה vengeance הֹופִֽיַע׃ hôfˈîaʕ יפע shine
94:1. venite laudemus Dominum iubilemus petrae Iesu nostroCome let us praise the Lord with joy: let us joyfully sing to God our saviour.
1. O COME, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation.
94:1. A Psalm of David himself. The Fourth Sabbath. The Lord is the God of retribution. The God of retribution acts in order to deliver.
94:1. O LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself.
[608] KJV Chapter [95] missing verse:

94:0 [Хвалебная песнь Давида.]
94:1
αἶνος αινος story
ᾠδῆς ωδη song
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
δεῦτε δευτε come on
ἀγαλλιασώμεθα αγαλλιαω jump for joy
τῷ ο the
κυρίῳ κυριος lord; master
ἀλαλάξωμεν αλαλαζω clang; cry
τῷ ο the
θεῷ θεος God
τῷ ο the
σωτῆρι σωτηρ savior
ἡμῶν ημων our
94:1
אֵל־ ʔēl- אֵל god
נְקָמֹ֥ות nᵊqāmˌôṯ נְקָמָה vengeance
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אֵ֖ל ʔˌēl אֵל god
נְקָמֹ֣ות nᵊqāmˈôṯ נְקָמָה vengeance
הֹופִֽיַע׃ hôfˈîaʕ יפע shine
94:1. venite laudemus Dominum iubilemus petrae Iesu nostro
Come let us praise the Lord with joy: let us joyfully sing to God our saviour.
94:1. A Psalm of David himself. The Fourth Sabbath. The Lord is the God of retribution. The God of retribution acts in order to deliver.
94:1. O LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself.
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
1-2. Полный религиозного воодушевления автор приглашает всех евреев торопиться исповедывать, восхвалять Бога гимнами в торжественном славословии.
Adam Clarke: Commentary on the Bible - 1831
95:1: O come, let us sing - Let us praise God, not only with the most joyful accents which can be uttered by the voice; but let us also praise him with hearts tuned to gratitude, from a full sense of the manifold benefits we have already received.
The rock of our salvation - The strong Fortress in which we have always found safety, and the Source whence we have always derived help for our souls. In both these senses the word rock, as applied to God, is used in the Scriptures.
Albert Barnes: Notes on the Bible - 1834
95:1: O come, let us sing unto the Lord - The word here rendered come, means properly "go;" but it is used here, as it often is, as a formula of invitation, in calling on others to share in what is done by the speaker. It is here to be understood as used by one portion of an assembly convened for worship addressing the other portion, and calling on them to unite in the praise of God.
Let us make a joyful noise - The word used here means commonly to make a loud noise, to shout, Job 30:5. It is especially used
(a) of warlike shouts, Jos 6:16; Sa1 17:20;
(b) of the shout of triumph, Jdg 15:14;
(c) of the sound or clangor of a trumpet, Num 10:9; Joe 2:1.
It may thus be used to denote any shout of joy or praise. In public worship it would denote praise of the most animated kind.
To the Rock of our salvation - The strong ground of our confidence; the basis of our hope; our security. See the notes at Psa 18:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
95:1: Come: Psa 34:3, Psa 66:8, Psa 107:8, Psa 107:15, Psa 107:21, Psa 117:1, Psa 118:1, Psa 136:1-3, Psa 148:11-13, Psa 150:6
sing: Psa 47:6, Psa 47:7, Psa 66:1, Psa 66:2, Psa 81:1, Psa 96:1, Psa 96:2, Psa 101:1; Exo 15:1, Exo 15:21; Ch1 16:9; Eph 5:19; Col 3:16; Rev 5:9, Rev 14:3, Rev 15:3
let us make: Psa 66:1, Psa 98:4-8, Psa 100:1; Ezr 3:11-13; Isa 12:4-6; Jer 33:11; Mat 21:9; Rev 19:6
the rock: Psa 89:26; Deu 32:15; Sa2 22:47; Co1 10:4
Carl Friedrich Keil and Franz Delitzsch
95:1
Jahve is called the Rock of our salvation (as in Ps 89:27, cf. Ps 94:22) as being its firm and sure ground. Visiting the house of God, one comes before God's face; קדּם פּני, praeoccupare faciem, is equivalent to visere (visitare). תּודה is not confessio peccati, but laudis. The Beth before תודה is the Beth of accompaniment, as in Mic 6:6; that before זמרות (according to 2Kings 23:1 a name for psalms, whilst מזמר can only be used as a technical expression) is the Beth of the medium.
Geneva 1599
95:1 O come, let us sing unto the LORD: let us make a (a) joyful noise to the rock of our salvation.
(a) He shows that God's service stands not in dead ceremonies, but chiefly in the sacrifice of praise and thanksgiving.
John Gill
95:1 O come, let us sing unto the Lord,.... To Jehovah the Messiah, the Lord our righteousness; setting forth, in songs of praise, the glory of his person, the riches of his grace, and our thankfulness to him for spiritual mercies by him: Christ is to be the subject of our spiritual songs, and is the person to whose honour and glory they should be directed: in the New Testament we are instructed to sing unto the Lord, the Lord Christ, Eph 5:19, and this is what Pliny (a) tells Trajan, the Roman emperor, the Christians in his time did; they sung a hymn to Christ, as to a God:
let us make a joyful noise to the Rock of our salvation; to Christ, the Rock, 1Cor 10:4, a Rock, for height, being higher than the saints, than the kings of the earth, than the angels in heaven, than the heavens themselves; for strength, being the mighty God, and mighty Saviour; for shelter, being the saints security from avenging justice and wrath to come: a Rock, on which the church and all believers are built, and which endures for ever; "the Rock of salvation", being the author of spiritual and eternal salvation, and the strength and security of it; not only is he strong to do it, but, being done by him, it is safe in him; wherefore shouts of joy and songs of praise are due unto him. This shows that vocal singing is meant, singing with an harmonious and musical voice; and that social singing, or singing in concert together, is intended. The Septuagint renders it, "to God our Saviour", Lk 1:47.
(a) Ep. l. 10. ep. 97.
Robert Jamieson, A. R. Fausset and David Brown
95:1 David (Heb 4:7) exhorts men to praise God for His greatness, and warns them, in God's words, against neglecting His service. (Ps 95:1-11)
The terms used to express the highest kind of joy.
rock--a firm basis, giving certainty of salvation (Ps 62:7).
94:194:1: Եկա՛յք ցնծասցուք ՚ի Տէր, աղաղակեսցո՛ւք առ Աստուած փրկիչ մեր։
1 Եկէ՛ք ցնծանք Տիրոջ առջեւ, աղաղակենք մեր փրկիչ Աստծուն:
[95:1] Եկէ՛ք ցնծութիւն ընենք Տէրոջը առջեւ, Աղաղակե՛նք մեր փրկութեան Վէմին։
Եկայք ցնծասցուք ի Տէր, աղաղակեսցուք առ Աստուած փրկիչ մեր:

94:1: Եկա՛յք ցնծասցուք ՚ի Տէր, աղաղակեսցո՛ւք առ Աստուած փրկիչ մեր։
1 Եկէ՛ք ցնծանք Տիրոջ առջեւ, աղաղակենք մեր փրկիչ Աստծուն:
[95:1] Եկէ՛ք ցնծութիւն ընենք Տէրոջը առջեւ, Աղաղակե՛նք մեր փրկութեան Վէմին։
zohrab-1805▾ eastern-1994▾ western am▾
94:194:1 Приидите, воспоем Господу, воскликнем [Богу], твердыне спасения нашего;
94:2 προφθάσωμεν προφθανω anticipate; spring forth τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐν εν in ἐξομολογήσει εξομολογησις and; even ἐν εν in ψαλμοῖς ψαλμος psalm ἀλαλάξωμεν αλαλαζω clang; cry αὐτῷ αυτος he; him
94:2 הִ֭נָּשֵׂא ˈhinnāśē נשׂא lift שֹׁפֵ֣ט šōfˈēṭ שׁפט judge הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth הָשֵׁ֥ב hāšˌēv שׁוב return גְּ֝מ֗וּל ˈgᵊmˈûl גְּמוּל deed עַל־ ʕal- עַל upon גֵּאִֽים׃ gēʔˈîm גֵּאֶה haughty
94:2. praeoccupemus vultum eius in actione gratiarum in canticis iubilemus eiLet us come before his presence with thanksgiving; and make a joyful noise to him with psalms.
2. Let us come before his presence with thanksgiving, let us make a joyful noise unto him with psalms.
94:2. Lift yourself up, for you judge the earth. Repay the arrogant with retribution.
94:2. Lift up thyself, thou judge of the earth: render a reward to the proud.
O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation:

94:1 Приидите, воспоем Господу, воскликнем [Богу], твердыне спасения нашего;
94:2
προφθάσωμεν προφθανω anticipate; spring forth
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἐν εν in
ἐξομολογήσει εξομολογησις and; even
ἐν εν in
ψαλμοῖς ψαλμος psalm
ἀλαλάξωμεν αλαλαζω clang; cry
αὐτῷ αυτος he; him
94:2
הִ֭נָּשֵׂא ˈhinnāśē נשׂא lift
שֹׁפֵ֣ט šōfˈēṭ שׁפט judge
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
הָשֵׁ֥ב hāšˌēv שׁוב return
גְּ֝מ֗וּל ˈgᵊmˈûl גְּמוּל deed
עַל־ ʕal- עַל upon
גֵּאִֽים׃ gēʔˈîm גֵּאֶה haughty
94:2. praeoccupemus vultum eius in actione gratiarum in canticis iubilemus ei
Let us come before his presence with thanksgiving; and make a joyful noise to him with psalms.
94:2. Lift yourself up, for you judge the earth. Repay the arrogant with retribution.
94:2. Lift up thyself, thou judge of the earth: render a reward to the proud.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation. 2 Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms. 3 For the LORD is a great God, and a great King above all gods. 4 In his hand are the deep places of the earth: the strength of the hills is his also. 5 The sea is his, and he made it: and his hands formed the dry land. 6 O come, let us worship and bow down: let us kneel before the LORD our maker. 7 For he is our God; and we are the people of his pasture, and the sheep of his hand.
The psalmist here, as often elsewhere, stirs up himself and others to praise God; for it is a duty which ought to be performed with the most lively affections, and which we have great need to be excited to, being very often backward to it and cold in it. Observe,
I. How God is to be praised. 1. With holy joy and delight in him. The praising song must be a joyful noise, v. 1 and again v. 2. Spiritual joy is the heart and soul of thankful praise. It is the will of God (such is the condescension of his grace) that when we give glory to him as a being infinitely perfect and blessed we should, at the same time, rejoice in him as our Father and King, and a God in covenant with us. 2. With humble reverence, and a holy awe of him (v. 6): "Let us worship, and bow down, and kneel before him, as becomes those who know what an infinite distance there is between us and God, how much we are in danger of his wrath and in need of his mercy." Though bodily exercise, alone, profits little, yet certainly it is our duty to glorify God with our bodies by the outward expressions of reverence, seriousness, and humility, in the duties of religious worship. 3. We must praise God with our voice; we must speak forth, sing forth, his praises out of the abundance of a heart filled with love, and joy, and thankfulness--Sing to the Lord; make a noise, a joyful noise to him, with psalms--as those who are ourselves much affected with his greatness and goodness, are forward to own ourselves so, are desirous to be more and more affected therewith, and would willingly be instrumental to kindle and inflame the same pious and devout affection in others also. 4. We must praise God in concert, in the solemn assemblies: "Come, let us sing; let us join in singing to the Lord; not others without me, nor I alone, but others with me. Let us come together before his presence, in the courts of his house, where his people are wont to attend him and to expect his manifestations of himself." Whenever we come into God's presence we must come with thanksgiving that we are admitted to such a favour; and, whenever we have thanks to give, we must come before God's presence, set ourselves before him, and present ourselves to him in the ordinances which he has appointed.
II. Why God is to be praised and what must be the matter of our praise. We do not want matter; it were well if we did not want a heart. We must praise God,
1. Because he is a great God, and sovereign Lord of all, v. 3. He is great, and therefore greatly to be praised. He is infinite and immense, and has all perfection in himself. (1.) He has great power: He is a great King above all gods, above all deputed deities, all magistrates, to whom he said, You are gods (he manages them all, and serves his own purposes by them, and to him they are all accountable), above all counterfeit deities, all pretenders, all usurpers; he can do that which none of them can do; he can, and will, famish and vanquish them all. (2.) He has great possessions. This lower world is here particularly specified. We reckon those great men who have large territories, which they call their own against all the world, which yet are a very inconsiderable part of the universe: how great then is that God whose the whole earth is, and the fulness thereof, not only under whose feet it is, as he has an incontestable dominion over all the creatures and a propriety in them, but in whose hand it is, as he has the actual directing and disposing of all (v. 4); even the deep places of the earth, which are out of our sight, subterraneous springs and mines, are in his hand; and the height of the hills which are out of our reach, whatever grows or feeds upon them, is his also. This may be taken figuratively: the meanest of the children of men, who are as the low places of the earth, are not beneath his cognizance; and the greatest, who are as the strength of the hills, are not above his control. Whatever strength is in any creature it is derived from God and employed for him (v. 5): The sea is his, and all that is in it (the waves fulfil his word); it is his, for he made it, gathered its waters and fixed its shores; the dry land, though given to the children of men, is his too, for he still reserved the property to himself; it is his, for his hands formed it, when his word made the dry land appear. His being the Creator of all makes him, without dispute, the owner of all. This being a gospel psalm, we may very well suppose that it is the Lord Jesus whom we are here taught to praise. He is a great God; the mighty God is one of his titles, and God over all, blessed for evermore. As Mediator, he is a great King above all gods; by him kings reign; and angels, principalities, and powers, are subject to him; by him, as the eternal Word, all things were made (John i. 3), and it was fit he should be the restorer and reconciler of all who was the Creator of all, Col. i. 16, 20. To him all power is given both in heaven and in earth, and into his hand all things are delivered. It is he that sets one foot on the sea and the other on the earth, as sovereign Lord of both (Rev. x. 2), and therefore to him we must sing our songs of praise, and before him we must worship and bow down.
2. Because he is our God, not only has a dominion over us, as he has over all the creatures, but stands in special relation to us (v. 7): He is our God, and therefore it is expected we should praise him; who will, if we do not? What else did he make us for but that we should be to him for a name and a praise? (1.) He is our Creator, and the author of our being; we must kneel before the Lord our Maker, v. 6. Idolaters kneel before gods which they themselves made; we kneel before a God who made us and all the world and who is therefore our rightful proprietor; for his we are, and not our own. (2.) He is our Saviour, and the author of our blessedness. He is here called the rock of our salvation (v. 1), not only the founder, but the very foundation, of that work of wonder, on whom it is built. That rock is Christ; to him therefore we must sing our songs of praises, to him that sits upon the throne and to the Lamb. (3.) We are therefore his, under all possible obligations: We are the people of his pasture and the sheep of his hand. All the children of men are so; they are fed and led by his Providence, which cares for them, and conducts them, as the shepherd the sheep. We must praise him, not only because he made us, but because he preserves and maintains us, and our breath and ways are in his hand. All the church's children are in a special manner so; Israel are the people of his pasture and the sheep of his hand; and therefore he demands their homage in a special manner. The gospel church is his flock. Christ is the great and good Shepherd of it. We, as Christians, are led by his hand into the green pastures, by him we are protected and well provided for, to his honour and service we are entirely devoted as a peculiar people, and therefore to him must be glory in the churches (whether it be in the world or no) throughout all ages, Eph. iii. 21.
Adam Clarke: Commentary on the Bible - 1831
95:2: Let us come before his presence - פניו panaiv, his faces, with thanksgiving, בתודה bethodah, with confession, or with the confession-offering. Praise him for what he has all ready done, and confess your unworthiness of any of his blessings. The confession-offering, the great atoning sacrifice, can alone render your acknowledgment of sin and thanksgiving acceptable to a holy and just God.
Albert Barnes: Notes on the Bible - 1834
95:2: Let us come before his presence - Margin, as in Hebrew, "pRev_ent his face." The word in Hebrew means literally to come before; to anticipate. It is the word which is commonly rendered "pRev_ent." See Job 3:12, note; Psa 17:13, note; Psa 59:10, note; Th1 4:15, note. Here it means to come before, in the sense of "in front of." Let us stand before his face; that is, in his very presence.
With thanksgiving - Expressing our thanks.
And make a joyful noise unto him - The same word which occurs in Psa 95:1.
With psalms - Songs of praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
95:2: Let us: Psa 7:7, Psa 100:2, Psa 100:4; Jer 31:12, Jer 31:13
come before his presence: Heb. pRev_ent his face, Psa 17:13 *marg.
psalms: Psa 105:2; Jam 5:13
John Gill
95:2 Let us come before his presence with thanksgiving,.... Come with the sacrifice of praise, there being no other in the days of the Messiah, all ceremonial sacrifices being put an end to when his sacrifice was offered up; so Arama observes, that the offering of thanksgiving shall remain, or be left in the days of the Messiah; come with this to Christ as a priest, to offer it by him to God his Father, to whom it is acceptable through him, and with this to himself for the great salvation he has wrought out: "to come before his presence", or "face" (b), supposes his being come in the flesh, his being God manifest in it, and also as clear and free from the veil of types and shadows; these all being gone now he is come, and to be beheld with open face; and likewise his having done his work as a Saviour, and now upon his throne as a King; into whose presence chamber saints are admitted to make their acknowledgments to him, and profess their allegiance and subjection to him, and their gratitude for favours received. It signifies an attendance on him in his house and ordinances, where he shows his face, and grants his presence; and intends not merely bodily exercise, or a presentation of our bodies only to him, but a drawing nigh to him with true hearts, and serving him in a spiritual manner:
and make a joyful noise unto him with psalms; with a melodious voice, and grace in the heart, with psalms, hymns, and spiritual songs; this belonging to Gospel times shows that singing of psalms vocally in a musical way is an ordinance of Christ, to be performed to him under the Gospel dispensation, Eph 5:19.
(b) "faciem ejus", V. L. Pagninus, Montanus, Tigurine version, &c.
Robert Jamieson, A. R. Fausset and David Brown
95:2 come . . . presence--literally, "approach," or, meet Him (Ps 17:13).
94:294:2: Կանխեսցո՛ւք առաջի նորա խոստովանութեամբ, սաղմոսիւք աղաղակեսցո՛ւք առ նա։
2 Փութանք նրա մօտ խոստովանութեամբ, սաղմոսերգութիւններով աղաղակենք առ Աստուած:
2 Գոհութիւնով անոր երեսին առջեւ գա՛նք, Սաղմոսներով աղաղակե՛նք անոր։
Կանխեսցուք առաջի նորա խոստովանութեամբ, սաղմոսիւք աղաղակեսցուք առ նա:

94:2: Կանխեսցո՛ւք առաջի նորա խոստովանութեամբ, սաղմոսիւք աղաղակեսցո՛ւք առ նա։
2 Փութանք նրա մօտ խոստովանութեամբ, սաղմոսերգութիւններով աղաղակենք առ Աստուած:
2 Գոհութիւնով անոր երեսին առջեւ գա՛նք, Սաղմոսներով աղաղակե՛նք անոր։
zohrab-1805▾ eastern-1994▾ western am▾
94:294:2 предстанем лицу Его со славословием, в песнях воскликнем Ему,
94:3 ὅτι οτι since; that θεὸς θεος God μέγας μεγας great; loud κύριος κυριος lord; master καὶ και and; even βασιλεὺς βασιλευς monarch; king μέγας μεγας great; loud ἐπὶ επι in; on πάντας πας all; every τοὺς ο the θεούς θεος God
94:3 עַד־ ʕaḏ- עַד unto מָתַ֖י māṯˌay מָתַי when רְשָׁעִ֥ים׀ rᵊšāʕˌîm רָשָׁע guilty יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עַד־ ʕaḏ- עַד unto מָ֝תַ֗י ˈmāṯˈay מָתַי when רְשָׁעִ֥ים rᵊšāʕˌîm רָשָׁע guilty יַעֲלֹֽזוּ׃ yaʕᵃlˈōzû עלז rejoice
94:3. quoniam fortis et magnus Dominus et rex magnus super omnes deosFor the Lord is a great God, and a great King above all gods.
3. For the LORD is a great God, and a great King above all gods.
94:3. How long will sinners, O Lord, how long will sinners glory?
94:3. LORD, how long shall the wicked, how long shall the wicked triumph?
Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms:

94:2 предстанем лицу Его со славословием, в песнях воскликнем Ему,
94:3
ὅτι οτι since; that
θεὸς θεος God
μέγας μεγας great; loud
κύριος κυριος lord; master
καὶ και and; even
βασιλεὺς βασιλευς monarch; king
μέγας μεγας great; loud
ἐπὶ επι in; on
πάντας πας all; every
τοὺς ο the
θεούς θεος God
94:3
עַד־ ʕaḏ- עַד unto
מָתַ֖י māṯˌay מָתַי when
רְשָׁעִ֥ים׀ rᵊšāʕˌîm רָשָׁע guilty
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
עַד־ ʕaḏ- עַד unto
מָ֝תַ֗י ˈmāṯˈay מָתַי when
רְשָׁעִ֥ים rᵊšāʕˌîm רָשָׁע guilty
יַעֲלֹֽזוּ׃ yaʕᵃlˈōzû עלז rejoice
94:3. quoniam fortis et magnus Dominus et rex magnus super omnes deos
For the Lord is a great God, and a great King above all gods.
94:3. How long will sinners, O Lord, how long will sinners glory?
94:3. LORD, how long shall the wicked, how long shall the wicked triumph?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-7. Предмет воспевания велик: это - Бог, Творец всего мира и его Господин. Он же и Бог преимущественно евреев, которых пасет, как пастух овец. Такое отношение Бога к еврейскому народу открывается из всей его предыдущей истории, равно из дарования закона, данного только ему, чем ясно свидетельствуется, насколько Господь любит и выделяет евреев из всех других народов.
Adam Clarke: Commentary on the Bible - 1831
95:3: For the Lord is a great God - Or, "A great God is Jehovah, and a great King above all gods;" or, "God is a great King over all." The Supreme Being has three names here: אל El, יהוה Jehovah, אלהים Elohim, and we should apply none of them to false gods. The first implies his strength; the second his being and essence; the third, his covenant relation to mankind. In public worship these are the views we should entertain of the Divine Being.
Albert Barnes: Notes on the Bible - 1834
95:3: For the Lord is a great God - For Yahweh is a great God. The object is to exalt Jehovah, the true God, as distinguished from all who were worshipped as gods. The first idea is that he is "great;" that he is exalted over all the universe; that he rules over all, and that he is to be worshipped as such.
And a great King above all gods - This does not mean that he is a great ruler of all other gods, as if they had a real existence, but that he is king or ruler far above all that were worshipped as gods, or to whom homage was paid. Whoever, or whatever was worshipped as God, Yahweh was supreme over all things. He occupied the throne; and all others must be beneath him, and under his dominion. If the sun, the moon, or the stars were worshipped - if the mountains or the rivers - if angels good or bad - yet Yahweh was above all these. If imaginary beings were worshipped, yet Yahweh in his perfections was exalted far above all that was ascribed to them, for He was the true God, and the Ruler of the universe, while they were beings of the imagination only.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
95:3: For: Psa 86:8-10, Psa 96:4, Psa 97:9, Psa 145:3; Jer 10:6, Jer 10:7
a great: Psa 47:2, Psa 48:2; Jer 10:10, Jer 46:18, Jer 48:15; Dan 4:37; Mal 1:11, Mal 1:14; Mat 5:35
above: Psa 135:5; Exo 18:11; Isa 44:8; Jer 10:10-16
Carl Friedrich Keil and Franz Delitzsch
95:3
The adorableness of God receives a threefold confirmation: He is exalted above all gods as King, above all things as Creator, and above His people as Shepherd and Leader. אלהים (gods) here, as in Ps 96:4., Ps 97:7, Ps 97:9, and frequently, are the powers of the natural world and of the world of men, which the Gentiles deify and call kings (as Moloch Molech, the deified fire), which, however, all stand under the lordship of Jahve, who is infinitely exalted above everything that is otherwise called god (Ps 96:4; Ps 97:9). The supposition that תּועפות הרים denotes the pit-works (μέταλλα) of the mountains (Bφttcher), is at once improbable, because to all appearance it is intended to be the antithesis to מחקרי־ארץ, the shafts of the earth. The derivation from ועף (יעף), κάμνειν, κοπιᾶν, also does not suit תועפות in Num 23:22; Num 24:8, for "fatigues" and "indefatigableness" are notions that lie very wide apart. The כּסף תּועפות of Job 22:25 might more readily be explained according to this "silver of fatigues," i.e., silver that the fatiguing labour of mining brings to light, and תועפות הרים in the passage before us, with Gussetius, Geier, and Hengstenberg: cacumina montium quia defatigantur qui eo ascendunt, prop. ascendings = summits of the mountains, after which כסף תועפות, Job 22:25, might also signify "silver of the mountain-heights." But the lxx, which renders δόξα in the passages in Numbers and τὰ ὕψη τῶν ὀρέων in the passage before us, leads one to a more correct track. The verb יעף (ועף), transposed from יפע (ופע), goes back to the root יף, וף, to stand forth, tower above, to be high, according to which תועפות = תופעות signifies eminentiae, i.e., towerings = summits, or prominences = high (the highest) perfection (vid., on Job 22:25). In the passage before us it is a synonym of the Arabic mı̂fan, mı̂fâtun, pars terrae eminens (from Arab. wfâ = יפע, prop. instrumentally: a means of rising above, viz., by climbing), and of the names of eminences derived from Arab. yf' (after which Hitzig renders: the teeth of the mountains). By reason of the fact that Jahve is the Owner (cf. 1Kings 2:8), because the Creator of all things, the call to worship, which concerns no one so nearly as it does Israel, the people, which before other peoples is Jahve's creation, viz., the creation of His miraculously mighty grace, is repeated. In the call or invitation, השׁתּחוה signifies to stretch one's self out full length upon the ground, the proper attitude of adoration; כּרע, to curtsey, to totter; and בּרך, Arabic baraka, starting from the radical signification flectere, to kneel down, in genua (πρόχνυ, pronum = procnum) procumbere, 2Chron 6:13 (cf. Hlemann, Bibelstudien, i. 135f.). Beside עם מרעיתו, people of His pasture, צאן ידו is not the flock formed by His creating hand (Augustine: ipse gratiâ suâ nos oves fecit), but, after Gen 30:35, the flock under His protection, the flock led and defended by His skilful, powerful hand. Bttcher renders: flock of His charge; but יד in this sense (Jer 6:3) signifies only a place, and "flock of His place" would be poetry and prose in one figure.
Geneva 1599
95:3 For the LORD [is] a great God, and a great King above all (b) gods.
(b) Even the angels (who in respect to men are thought as gods) are nothing in his sight, much less the idols, which man's brain invents.
John Gill
95:3 For the Lord is a great God,.... Christ is truly and properly God, wherefore divine service is to be performed unto him; particularly singing psalms, setting forth therein his greatness and glory: and he is a great one; great in power, wisdom, justice, truth, mercy, and grace; greatness is to be ascribed unto him, and worship given him, because of his greatness, Tit 2:13.
and a great King over all gods; he is King of the whole world; his kingdom ruleth over all; he is King of kings, and Lord of lords; he is King of saints, the government of the whole church is upon his shoulders, which he exercises in the most wise, powerful, and righteous manner imaginable; he is above all that are called gods, all the nominal and fictitious deities of the Heathens; above all civil magistrates, who are gods by office; and above the angels, who have this name, 1Pet 3:22. Aben Ezra interprets it of angels.
John Wesley
95:3 God's - Above all that are called God's angels, earthly potentates, and especially the false gods of the Heathen.
Robert Jamieson, A. R. Fausset and David Brown
95:3 above . . . gods--esteemed such by men, though really nothing (Jer 5:7; Jer 10:10-15).
94:394:3: Աստուած մե՛ծ է, Տէր թագաւոր մեծ ՚ի վերայ ամենայն երկրի[7340]։ [7340] Ոմանք.Եւ Տէրն թագաւոր մեծ։
3 Մեծ է Աստուած, Տէր, մեծ թագաւոր ողջ աշխարհում:
3 Վասն զի Տէրը մեծ Աստուած է Ու բոլոր աստուածներուն վրայ՝ մեծ Թագաւոր։
Աստուած մեծ է Տէր, Թագաւոր մեծ ի վերայ ամենայն [603]երկրի:

94:3: Աստուած մե՛ծ է, Տէր թագաւոր մեծ ՚ի վերայ ամենայն երկրի[7340]։
[7340] Ոմանք.Եւ Տէրն թագաւոր մեծ։
3 Մեծ է Աստուած, Տէր, մեծ թագաւոր ողջ աշխարհում:
3 Վասն զի Տէրը մեծ Աստուած է Ու բոլոր աստուածներուն վրայ՝ մեծ Թագաւոր։
zohrab-1805▾ eastern-1994▾ western am▾
94:394:3 ибо Господь есть Бог великий и Царь великий над всеми богами.
94:4 ὅτι οτι since; that ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him τὰ ο the πέρατα περας extremity; limit τῆς ο the γῆς γη earth; land καὶ και and; even τὰ ο the ὕψη υψος height; on high τῶν ο the ὀρέων ορος mountain; mount αὐτοῦ αυτος he; him εἰσιν ειμι be
94:4 יַבִּ֣יעוּ yabbˈîʕû נבע bubble יְדַבְּר֣וּ yᵊḏabbᵊrˈû דבר speak עָתָ֑ק ʕāṯˈāq עָתָק unrestrained יִֽ֝תְאַמְּר֗וּ ˈyˈiṯʔammᵊrˈû אמר boast כָּל־ kol- כֹּל whole פֹּ֥עֲלֵי pˌōʕᵃlê פעל make אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
94:4. in cuius manu fundamenta terrae et excelsa montium ipsius suntFor in his hand are all the ends of the earth: and the heights of the mountains are his.
4. In his hand are the deep places of the earth; the heights of the mountains are his also.
94:4. How long will they utter and speak iniquity? How long will all who work injustice speak out?
94:4. [How long] shall they utter [and] speak hard things? [and] all the workers of iniquity boast themselves?
For the LORD [is] a great God, and a great King above all gods:

94:3 ибо Господь есть Бог великий и Царь великий над всеми богами.
94:4
ὅτι οτι since; that
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
τὰ ο the
πέρατα περας extremity; limit
τῆς ο the
γῆς γη earth; land
καὶ και and; even
τὰ ο the
ὕψη υψος height; on high
τῶν ο the
ὀρέων ορος mountain; mount
αὐτοῦ αυτος he; him
εἰσιν ειμι be
94:4
יַבִּ֣יעוּ yabbˈîʕû נבע bubble
יְדַבְּר֣וּ yᵊḏabbᵊrˈû דבר speak
עָתָ֑ק ʕāṯˈāq עָתָק unrestrained
יִֽ֝תְאַמְּר֗וּ ˈyˈiṯʔammᵊrˈû אמר boast
כָּל־ kol- כֹּל whole
פֹּ֥עֲלֵי pˌōʕᵃlê פעל make
אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
94:4. in cuius manu fundamenta terrae et excelsa montium ipsius sunt
For in his hand are all the ends of the earth: and the heights of the mountains are his.
94:4. How long will they utter and speak iniquity? How long will all who work injustice speak out?
94:4. [How long] shall they utter [and] speak hard things? [and] all the workers of iniquity boast themselves?
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Adam Clarke: Commentary on the Bible - 1831
95:4: In his hand are the deep places of the earth - The greatest deeps are fathomed by him.
The strength of the hills is his also - And to him the greatest heights are accessible,
Albert Barnes: Notes on the Bible - 1834
95:4: In his hand - In his power, or under his control as his own. That is, he so possesses all things that they can be claimed by no other. His right over them is absolute and entire.
Are the deep places of the earth - The word used here - מחקר mechqâ r - means the interior, the inmost depth; that which is "searched out," from - חקר châ qar - to search, search out, explore. The primary idea is that of searching by boring or digging; and the allusion here is to the parts of the earth which could be explored only by digging - as in mining, or sinking shafts in the earth. The meaning is, that all those places which lie beyond the ordinary power of observation in man are in the hand of God. He knows them as clearly as those which are most plain to human view; he possesses or owns them as his own as really as he does those which are on the surface of the ground.
The strength of the hills is his also - Margin, "The heights of the hills are his." The word rendered "strength" - תועפות tô‛ â phô th - means properly swiftness or speed in running; then, weariness, wearisome labor; and hence, wealth obtained by labor; "treasures." Here the expression means "treasures of the mountains;" that is, treasures obtained out of the mountains, the precious metals, etc. Compare the notes at Job 22:25, where the same word occurs. All this belongs to God. As he is the Maker of these hills, and of all that they contain, the absolute proprietorship is in him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
95:4: In: Psa 21:2; Job 11:10
his: Heb. whose
deep: Psa 135:6
the strength of the hills is his also: or, heights of the hills are his, Psa 65:6, Psa 97:5; Job 9:5; Mic 1:4; Nah 1:5; Hab 3:6, Hab 3:10
Geneva 1599
95:4 In his hand [are] the deep places of the earth: the (c) strength of the hills [is] his also.
(c) All things are governed by his providence.
John Gill
95:4 In his hand are the deep places of the earth,.... The "penetrals" (c) of it; not only what are penetrated by men, the minerals that are in it; but what are of such deep recess as to be penetrated only by the Lord himself; these are in the hands and power of Christ, which he can search into, discover, and dispose of; these are the foundations of the earth, which cannot be searched out beneath by men, Jer 31:37,
the strength of the hills is his also; or, "the wearinesses" (d) of them, the tops (e) of them, which make a man weary to go up unto, they are so high; the Targum is,
"the strengths of the height of the hills;''
which takes in both ideas, both the height and strength of them. The hills, that are both high and strong, are set fast by his power, and are at his command; and bow and tremble before him, whom men ought to worship.
(c) "penetralia terrae", Musculus, Piscator, Gejerus, Michaelis. (d) "lassitudines", Gejerus. (e) "Cacumina", Montanus, Tigurine version, Musculus.
John Wesley
95:4 Hand - Under his government. Strength - The strongest or highest mountains.
Robert Jamieson, A. R. Fausset and David Brown
95:4 The terms used describe the world in its whole extent, subject to God.
94:494:4: ՚Ի ձեռս նորա են ամենայն տիեզերք երկրի, բարձրութիւնք լերանց նորա են։
4 Նրա ձեռքում են բոլոր եզերքները երկրի, եւ նրանն են բարձունքները լեռների:
4 Անոր ձեռքին մէջ են երկրի խորունկ տեղերը Ու լեռներուն բարձրութիւնները* անոր են։
Ի ձեռս նորա են [604]ամենայն տիեզերք`` երկրի, եւ բարձրութիւնք լերանց նորա են:

94:4: ՚Ի ձեռս նորա են ամենայն տիեզերք երկրի, բարձրութիւնք լերանց նորա են։
4 Նրա ձեռքում են բոլոր եզերքները երկրի, եւ նրանն են բարձունքները լեռների:
4 Անոր ձեռքին մէջ են երկրի խորունկ տեղերը Ու լեռներուն բարձրութիւնները* անոր են։
zohrab-1805▾ eastern-1994▾ western am▾
94:494:4 В Его руке глубины земли, и вершины гор Его же;
94:5 ὅτι οτι since; that αὐτοῦ αυτος he; him ἐστιν ειμι be ἡ ο the θάλασσα θαλασσα sea καὶ και and; even αὐτὸς αυτος he; him ἐποίησεν ποιεω do; make αὐτήν αυτος he; him καὶ και and; even τὴν ο the ξηρὰν ξηρος withered; dry αἱ ο the χεῖρες χειρ hand αὐτοῦ αυτος he; him ἔπλασαν πλασσω contrive; form
94:5 עַמְּךָ֣ ʕammᵊḵˈā עַם people יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH יְדַכְּא֑וּ yᵊḏakkᵊʔˈû דכא oppress וְֽ wᵊˈ וְ and נַחֲלָתְךָ֥ naḥᵃlāṯᵊḵˌā נַחֲלָה heritage יְעַנּֽוּ׃ yᵊʕannˈû ענה be lowly
94:5. cuius est mare ipse enim fecit illud et siccam manus eius plasmaveruntFor the sea is his, and he made it: and his hands formed the dry land.
5. The sea is his, and he made it; and his hands formed the dry land.
94:5. They have humiliated your people, O Lord, and they have harassed your inheritance.
94:5. They break in pieces thy people, O LORD, and afflict thine heritage.
In his hand [are] the deep places of the earth: the strength of the hills [is] his also:

94:4 В Его руке глубины земли, и вершины гор Его же;
94:5
ὅτι οτι since; that
αὐτοῦ αυτος he; him
ἐστιν ειμι be
ο the
θάλασσα θαλασσα sea
καὶ και and; even
αὐτὸς αυτος he; him
ἐποίησεν ποιεω do; make
αὐτήν αυτος he; him
καὶ και and; even
τὴν ο the
ξηρὰν ξηρος withered; dry
αἱ ο the
χεῖρες χειρ hand
αὐτοῦ αυτος he; him
ἔπλασαν πλασσω contrive; form
94:5
עַמְּךָ֣ ʕammᵊḵˈā עַם people
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
יְדַכְּא֑וּ yᵊḏakkᵊʔˈû דכא oppress
וְֽ wᵊˈ וְ and
נַחֲלָתְךָ֥ naḥᵃlāṯᵊḵˌā נַחֲלָה heritage
יְעַנּֽוּ׃ yᵊʕannˈû ענה be lowly
94:5. cuius est mare ipse enim fecit illud et siccam manus eius plasmaverunt
For the sea is his, and he made it: and his hands formed the dry land.
94:5. They have humiliated your people, O Lord, and they have harassed your inheritance.
94:5. They break in pieces thy people, O LORD, and afflict thine heritage.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
95:5: The sea is his - The sea and the dry land are equally his, for he has formed them both, and they are his property. He governs and disposes of them as he sees good. He is the absolute Master of universal nature. Therefore there is no other object of worship nor of confidence.
Albert Barnes: Notes on the Bible - 1834
95:5: The sea is his - Margin, as in Hebrew, "Whose the sea is." That is, The sea belongs to him, with all which it contains.
And he made it - It is his, "because" he made it. The creation of anything gives the highest possible right over it.
And his hands formed the dry land - He has a claim, therefore, that it should be recognized as his, and that all who dwell upon it, and derive their support from it, should acknowledge him as its great Owner and Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
95:5: The sea is his: Heb. Whose the sea is, Psa 33:7; Gen 1:9, Gen 1:10; Job 38:10, Job 38:11; Pro 8:29; Jer 5:22
hands: Pro 8:26
John Gill
95:5 The sea is his, and he made it,.... He made it, and therefore it is, and all creatures in it; he sets bounds to it, and its waves, and restrains the raging of it at his pleasure, Mt 8:26,
and his hands formed the dry land; the whole world, all besides the sea, the vast continent; he is the Maker of it, and all creatures in it; without him was nothing made that is made; and, being the Creator of all things, is the proper object of worship, Jn 1:2, as follows.
94:594:5: Նորա՛ է ծով՝ եւ նա՛ արար զնա, եւ զցամաք ձեռք նորա ստեղծին։
5 Նրանն է ծովը, եւ նա՛ արարեց այն, ու ցամաքը նրա ձեռքերն ստեղծեցին:
5 Իրն է ծովը ու ինք շինեց զանիկա Եւ իր ձեռքերը ստեղծեցին ցամաքը։
Նորա է ծով եւ նա արար զնա, եւ զցամաք ձեռք նորա ստեղծին:

94:5: Նորա՛ է ծով՝ եւ նա՛ արար զնա, եւ զցամաք ձեռք նորա ստեղծին։
5 Նրանն է ծովը, եւ նա՛ արարեց այն, ու ցամաքը նրա ձեռքերն ստեղծեցին:
5 Իրն է ծովը ու ինք շինեց զանիկա Եւ իր ձեռքերը ստեղծեցին ցամաքը։
zohrab-1805▾ eastern-1994▾ western am▾
94:594:5 Его море, и Он создал его, и сушу образовали руки Его.
94:6 δεῦτε δευτε come on προσκυνήσωμεν προσκυνεω worship καὶ και and; even προσπέσωμεν προσπιπτω fall against / at the feet αὐτῷ αυτος he; him καὶ και and; even κλαύσωμεν κλαιω weep; cry ἐναντίον εναντιον next to; before κυρίου κυριος lord; master τοῦ ο the ποιήσαντος ποιεω do; make ἡμᾶς ημας us
94:6 אַ֭לְמָנָה ˈʔalmānā אַלְמָנָה widow וְ wᵊ וְ and גֵ֣ר ḡˈēr גֵּר sojourner יַהֲרֹ֑גוּ yahᵃrˈōḡû הרג kill וִֽ wˈi וְ and יתֹומִ֣ים yṯômˈîm יָתֹום orphan יְרַצֵּֽחוּ׃ yᵊraṣṣˈēḥû רצח kill
94:6. venite adoremus et curvemur flectamus genua ante faciem Domini factoris nostriCome let us adore and fall down: and weep before the Lord that made us.
6. O come, let us worship and bow down; let us kneel before the LORD our Maker:
94:6. They have executed the widow and the new arrival, and they have slaughtered the orphan.
94:6. They slay the widow and the stranger, and murder the fatherless.
The sea [is] his, and he made it: and his hands formed the dry:

94:5 Его море, и Он создал его, и сушу образовали руки Его.
94:6
δεῦτε δευτε come on
προσκυνήσωμεν προσκυνεω worship
καὶ και and; even
προσπέσωμεν προσπιπτω fall against / at the feet
αὐτῷ αυτος he; him
καὶ και and; even
κλαύσωμεν κλαιω weep; cry
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
τοῦ ο the
ποιήσαντος ποιεω do; make
ἡμᾶς ημας us
94:6
אַ֭לְמָנָה ˈʔalmānā אַלְמָנָה widow
וְ wᵊ וְ and
גֵ֣ר ḡˈēr גֵּר sojourner
יַהֲרֹ֑גוּ yahᵃrˈōḡû הרג kill
וִֽ wˈi וְ and
יתֹומִ֣ים yṯômˈîm יָתֹום orphan
יְרַצֵּֽחוּ׃ yᵊraṣṣˈēḥû רצח kill
94:6. venite adoremus et curvemur flectamus genua ante faciem Domini factoris nostri
Come let us adore and fall down: and weep before the Lord that made us.
94:6. They have executed the widow and the new arrival, and they have slaughtered the orphan.
94:6. They slay the widow and the stranger, and murder the fatherless.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
95:6: O come, let us worship - Three distinct words are used here to express three different acts of adoration:
1. Let us worship, נשתחוה nishtachaveh, let us prostrate ourselves; the highest act of adoration by which the supremacy of God is acknowledged.
2. Let us bow down, נכרעה nichraah, let us crouch or cower down, bending the legs under, as a dog in the presence of his master, which solicitously waits to receive his commands.
3. Let us kneel, נברכה nibrachah, let us put our knees to the ground, and thus put ourselves in the posture of those who supplicate.
And let us consider that all this should be done in the presence of Him who is Jehovah our Creator.
Albert Barnes: Notes on the Bible - 1834
95:6: O come, let us worship and bow down - Let us worship him by bowing down; by prostrating ourselves before him. The word here rendered "come" is not the same which is used in Psa 95:1. Its literal meaning is "come," and it is an earnest exhortation to come and worship. It is not a particle merely calling attention to a subject, but it is an exhortation to approach - to enter - to engage in a thing. The word rendered "worship," means properly to bow down; to incline oneself; and then, to bow or prostrate oneself before anyone in order to do him homage, or Rev_erence. Then it means to bow down before God in the attitude of worship. It would most naturally refer to an entire "prostration" on the ground, which was a common mode of worship; but it would also express adoration in any form. The word rendered "bow down," means properly to bend, to bow, spoken usually of the knees. Isa 45:23 : "every knee shall bow." Compare Jdg 7:5-6; Kg1 8:54; Kg2 1:13. The word might be applied, like the former word, to those who bow down with the whole person, or prostrate themselves on the ground. Ch2 7:3.
Let us kneel before the Lord our Maker - The usual attitude of prayer in the Scriptures. See the notes at Dan 6:10; compare Ch2 6:13; Luk 22:41; Act 7:60; Act 9:40; Act 20:36; Act 21:5. All the expressions here employed denote a posture of profound Rev_erence in worship, and the passage is a standing rebuke of all irRev_erent postures in prayer; of such habits as often pRev_ail in public worship where no change of posture is made in prayer, and where a congregation irRev_erently sit in the act of professedly worshipping God. People show to their fellowmen the respect indicated by rising up before them: much more should they show respect to God - respect in a posture which will indicate profound Rev_erence, and a deep sense of his presence and majesty. Rev_erently kneeling or standing "will" indicate this; sitting does not indicate it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
95:6: O come: Psa 95:1; Hos 6:1; Mat 4:2; Rev 22:17
worship: Psa 72:9; Exo 20:5; Mat 4:9; Mar 14:35; Act 10:25, Act 10:26; Rev 22:8
kneel: Kg1 8:54; Ch2 6:13; Ezr 9:5; Dan 6:10; Luk 22:41; Act 7:60, Act 20:36, Act 21:5; Eph 3:14; Phi 2:10; Co1 6:20
our: Psa 100:3; Job 35:10; Ecc 12:1; Isa 54:5; Joh 1:3; Pe1 4:19
Geneva 1599
95:6 O come, let us (d) worship and bow down: let us kneel before the LORD our maker.
(d) By these three words he signifies one thing: meaning that they must wholly give themselves to serve God.
John Gill
95:6 O come, let us worship and bow down,.... Before him who is the Rock of our salvation, the great God and great King, the Creator of the ends of the earth, the proper object of all religious worship and adoration: Christ is to be worshipped with every part of external worship under the New Testament dispensation; psalms and songs of praise are to be sung unto him; prayer is to be made unto him; the Gospel is to be preached, and ordinances to be administered, in his name; and likewise with all internal worship, in the exercise of every grace on him, as faith, hope, and love: see Ps 45:11,
let us kneel before the Lord our Maker; both in a natural and spiritual sense: Christ is the Maker of us as creatures, of our souls and bodies; we have our natural being from him, and are supported in it by him; and he is the Maker of us as new creatures; we are his workmanship, created in him, and by him; and therefore he should be worshipped by us, Eph 2:10. Kimchi distinguishes these several gestures, expressed by the different words here used; the first, we render worship, signifies, according to him, the prostration of the whole body on the ground, with the hands and legs stretched out; the second, a bowing of the head, with part of the body; and the third, a bending of the knees on the ground; but though each of these postures and gestures have been, and may be, used in religious worship, yet they seem not so much to design them themselves, and the particular use of them, as worship itself, which is in general intended by them.
Robert Jamieson, A. R. Fausset and David Brown
95:6 come--or, "enter," with solemn forms, as well as hearts.
94:694:6: Եկա՛յք երկիրպագցուք նմա, անկցո՛ւք եւ լացցուք առաջի Տեառն արարչին մերոյ։
6 Եկէ՛ք երկրպագենք նրան, խոնարհուենք ու լաց լինենք մեր Արարչի՝ Տիրոջ առջեւ:
6 Եկէ՛ք, երկրպագութիւն ընենք ու ծռինք. Ծունկ կրկնենք մեզ ստեղծող Տէրոջը առջեւ,
Եկայք երկիր պագցուք նմա, [605]անկցուք եւ լացցուք`` առաջի Տեառն արարչին մերոյ:

94:6: Եկա՛յք երկիրպագցուք նմա, անկցո՛ւք եւ լացցուք առաջի Տեառն արարչին մերոյ։
6 Եկէ՛ք երկրպագենք նրան, խոնարհուենք ու լաց լինենք մեր Արարչի՝ Տիրոջ առջեւ:
6 Եկէ՛ք, երկրպագութիւն ընենք ու ծռինք. Ծունկ կրկնենք մեզ ստեղծող Տէրոջը առջեւ,
zohrab-1805▾ eastern-1994▾ western am▾
94:694:6 Приидите, поклонимся и припадем, преклоним колени пред лицем Господа, Творца нашего;
94:7 ὅτι οτι since; that αὐτός αυτος he; him ἐστιν ειμι be ὁ ο the θεὸς θεος God ἡμῶν ημων our καὶ και and; even ἡμεῖς ημεις we λαὸς λαος populace; population νομῆς νομη grazing; spreading αὐτοῦ αυτος he; him καὶ και and; even πρόβατα προβατον sheep χειρὸς χειρ hand αὐτοῦ αυτος he; him σήμερον σημερον today; present ἐὰν εαν and if; unless τῆς ο the φωνῆς φωνη voice; sound αὐτοῦ αυτος he; him ἀκούσητε ακουω hear
94:7 וַ֭ ˈwa וְ and יֹּ֣אמְרוּ yyˈōmᵊrû אמר say לֹ֣א lˈō לֹא not יִרְאֶה־ yirʔeh- ראה see יָּ֑הּ yyˈāh יָהּ the Lord וְ wᵊ וְ and לֹא־ lō- לֹא not יָ֝בִ֗ין ˈyāvˈîn בין understand אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
94:7. quia ipse est Deus noster et nos populus pascuae eius et grex manus eiusFor he is the Lord our God: and we are the people of his pasture and the sheep of his hand.
7. For he is our God, and we are the people of his pasture, and the sheep of his hand. Today, Oh that ye would hear his voice!
94:7. And they have said, “The Lord will not see, nor will the God of Jacob understand.”
94:7. Yet they say, The LORD shall not see, neither shall the God of Jacob regard [it].
O come, let us worship and bow down: let us kneel before the LORD our maker:

94:6 Приидите, поклонимся и припадем, преклоним колени пред лицем Господа, Творца нашего;
94:7
ὅτι οτι since; that
αὐτός αυτος he; him
ἐστιν ειμι be
ο the
θεὸς θεος God
ἡμῶν ημων our
καὶ και and; even
ἡμεῖς ημεις we
λαὸς λαος populace; population
νομῆς νομη grazing; spreading
αὐτοῦ αυτος he; him
καὶ και and; even
πρόβατα προβατον sheep
χειρὸς χειρ hand
αὐτοῦ αυτος he; him
σήμερον σημερον today; present
ἐὰν εαν and if; unless
τῆς ο the
φωνῆς φωνη voice; sound
αὐτοῦ αυτος he; him
ἀκούσητε ακουω hear
94:7
וַ֭ ˈwa וְ and
יֹּ֣אמְרוּ yyˈōmᵊrû אמר say
לֹ֣א lˈō לֹא not
יִרְאֶה־ yirʔeh- ראה see
יָּ֑הּ yyˈāh יָהּ the Lord
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יָ֝בִ֗ין ˈyāvˈîn בין understand
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
94:7. quia ipse est Deus noster et nos populus pascuae eius et grex manus eius
For he is the Lord our God: and we are the people of his pasture and the sheep of his hand.
94:7. And they have said, “The Lord will not see, nor will the God of Jacob understand.”
94:7. Yet they say, The LORD shall not see, neither shall the God of Jacob regard [it].
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Adam Clarke: Commentary on the Bible - 1831
95:7: For he is our God - Here is the reason for this service. He has condescended to enter into a covenant with us, and he has taken us for his own; therefore: -
We are the people of his pasture - Or, rather, as the Chaldee, Syriac, Vulgate, and Ethiopic read, "We are his people, and the sheep of the pasture of his hand." We are his own; he feeds and governs us, and his powerful hand protects us.
To-day if ye will hear his voice - To-day-you have no time to lose; to-morrow may be too late. God calls to-day; to-morrow he may be silent. This should commence the eighth verse, as it begins what is supposed to be the part of the priest or prophet who now exhorts the people; as if he had said: Seeing you are in so good a spirit, do not forget your own resolutions, and harden not your hearts, "as your fathers did in Meribah and Massah, in the wilderness;" the same fact and the same names as are mentioned Exo 17:7; when the people murmured at Rephidim, because they had no water; hence it was called Meribah, contention or provocation, and Massah, temptation.
Albert Barnes: Notes on the Bible - 1834
95:7: For he is our God - Not only the God whom we worship as the true God, but One who has Rev_ealed himself to us as our God. We worship him as God - as entitled to praise and adoration because he is the true God; we worship him also as sustaining the relation of God to us, or because we recognize him as our God, and because he has manifested himself as ours.
And we are the people of his pasture - whom he has recognized as his flock; to whom he sustains the relation of shepherd; who feeds and protects us as the shepherd does his flock. See the notes at Psa 79:13; compare Psa 23:1-3.
And the sheep of his hand - The flock that is guided and fed by his hand.
To day if ye will hear his voice - His voice calling you; commanding you; inviting you; encouraging you. See this passage explained in the notes at Heb 3:7-11. The word "today" here means "the present time;" now. The idea is, that the purpose to obey should not be deferred until tomorrow; should not be put off to the future. The commands of God should be obeyed at once; the purpose should be executed immediately. All God's commands relate to the present. He gives us none for the future; and a true purpose to obey God exists only where there is a willingness to obey "now," "today;" and can exist only then. A purpose to repent at some future time, to give up the world at some future time, to embrace the Gospel at some future time, is "no obedience," for there is no such command addressed to us. A resolution to put off repentance and faith, to defer attention to religion until some future time, is real disobedience - and often the worst form of disobedience - for it is directly in the face of the command of God. "If ye will hear." That is, If there is a disposition or willingness to obey his voice at all; or, to listen to his commands. See the notes at Heb 3:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
95:7: For he: Psa 48:14, Psa 67:6, Psa 115:3; Exo 15:2, Exo 20:2; Jer 31:33; Heb 11:16
people: Psa 23:1, Psa 79:13, Psa 80:1, Psa 100:3; Isa 40:10, Isa 40:11; Eze 34:30, Eze 34:31; Joh 10:3, Joh 10:4; Joh 10:14-16; Act 20:28; Pe1 2:25
To day: Heb 3:7, Heb 3:13, Heb 3:15, Heb 4:7
if ye: Pro 8:6; Isa 55:3; Mat 3:2, Mat 3:3, Mat 17:5; Rev 3:20
Carl Friedrich Keil and Franz Delitzsch
95:7
The second decastich begins in the midst of the Masoretic Ps 95:7. Up to this point the church stirs itself up to a worshipping appearing before its God; now the voice of God (Heb 4:7), earnestly admonishing, meets it, resounding from out of the sanctuary. Since שׁמע בּ signifies not merely to hear, but to hear obediently, Ps 95:7 cannot be a conditioning protasis to what follows. Hengstenberg wishes to supply the apodosis: "then will He bless you, His people;" but אם in other instances too (Ps 81:9; Ps 139:19; Prov 24:11), like לוּ, has an optative signification, which it certainly has gained by a suppression of a promissory apodosis, but yet without the genius of the language having any such in mind in every instance. The word היּום placed first gives prominence to the present, in which this call to obedience goes forth, as a decisive turning-point. The divine voice warningly calls to mind the self-hardening of Israel, which came to light at Merמbah, on the day of Massah. What is referred to, as also in Ps 81:8, is the tempting of God in the second year of the Exodus on account of the failing of water in the neighbourhood of Horeb, at the place which is for this reason called Massah u-Merı̂bah (Ex 17:1-7); from which is to be distinguished the tempting of God in the fortieth year of the Exodus at Merı̂bah, viz., at the waters of contention near Kadesh (written fully Mê-Merı̂bah Kadesh, or more briefly Mê-Merı̂bah), Num 20:2-13 (cf. on Ps 78:20). Strictly כמריבה signifies nothing but instar Meribae, as in Ps 83:10 instar Midianitarum; but according to the sense, כּ is equivalent to כּעל. Ps 106:32, just as כּיום is equivalent to כּביום. On אשׁר, quum, cf. Deut 11:6. The meaning of גּם־ראוּ פעלי is not they also (גם as in Ps 52:7) saw His work; for the reference to the giving of water out of the rock would give a thought that is devoid of purpose here, and the assertion is too indefinite for it to be understood of the judgment upon those who tempted God (Hupfeld and Hitzig). It is therefore rather to be rendered: notwithstanding (ho'moos, Ew. 354, a) they had (= although they had, cf. גם in Is 49:15) seen His work (His wondrous guiding and governing), and might therefore be sure that He would not suffer them to be destroyed. The verb קוּט coincides with κοτέω, κότος. בּדּור .ען, for which the lxx has τῇ γενεᾷ ἐκείνη, is anarthrous in order that the notion may be conceived of more qualitatively than relatively: with a (whole) generation. With ואמר Jahve calls to mind the repeated declarations of His vexation concerning their heart, which was always inclined towards error which leads to destruction - declarations, however, which bore no fruit. Just this ineffectiveness of His indignation had as its result that (אשׁר, not ὅτι but ὥστε, as in Gen 13:16; Deut 28:27, Deut 28:51; 4Kings 9:37, and frequently) He sware, etc. (אם = verily not, Gesen. 155, 2, f, with the emphatic future form in n which follows). It is the oath in Num 14:27. that is meant. The older generation died in the desert, and therefore lost the entering into the rest of God, by reason of their disobedience. If now, many centuries after Moses, they are invited in the Davidic Psalter to submissive adoration of Jahve, with the significant call: "To-day if ye will hearken to His voice!" and with a reference to the warning example of the fathers, the obedience of faith, now as formerly, has therefore to look forward to the gracious reward of entering into God's rest, which the disobedient at that time lost; and the taking possession of Canaan was, therefore, not as yet the final מנוּחה (Deut 12:9). This is the connection of the wider train of thought which to the writer of the Epistle to the Hebrews Heb 3:1, Heb 4:1, follows from this text of the Psalm.
Geneva 1599
95:7 For he [is] our God; and we [are] the people of his pasture, and the sheep of his (e) hand. To day if ye will hear his voice,
(e) That is, the flock whom he governs with his own hand. He shows how they are God's flock, that is, if they hear his voice.
John Gill
95:7 For he is our God,.... God over all, blessed for ever, truly and properly God, and therefore to be worshipped: "our God"; in whom we have interest, who became our head and surety in covenant; took upon him our nature, is our "Immanuel", God with as, which increases the obligation to worship him; these are the words of New Testament saints:
and we are the people of his pasture; for whom he has provided a good pasture; whom he leads into it, and feeds in it, even by the ministry of the word and ordinances:
and the sheep of his hand; made and fashioned by his hand, both in a natural and spiritual sense; led and guided by his hand, as a flock by the hand of the shepherd; are in his hand, being put there for safety by his Father; and upheld by it, and preserved in it, and from whence none can pluck them; see Deut 33:3 receiving such favours from him, he ought to be worshipped by them. The Heathens had a deity they called Pan, whom they make to be a keeper of sheep (e); and some Christian writers have thought that Christ the chief Shepherd is meant; since, when the Heathen oracles ceased, after the coming and death of Christ, a voice is (f) said to be heard at a certain place, "the great Pan is dead: today, if ye will hear his voice"; the voice of the Shepherd, the voice of God, says Aben Ezra, his Word, as the Targum; the voice of the Messiah, both his perceptive voice, his commands and ordinances, which ought to be hearkened to and obeyed; and the voice of his Gospel, and the doctrines of it; which is to be heard not only externally, but internally: when it is heard as to be understood, to be approved of and believed, and to be distinguished; so as to have a spiritual and experimental knowledge of it; to feel the power and efficacy of it, and practically attend to it; it is an evidence of being the sheep of Christ; see Jn 10:4, where the sheep are said to know the voice of the shepherd, and not that of a stranger; of which Polybius (g) gives a remarkable instance in the goats of the island of Cyrnon, who will flee from strangers, but, as soon as the keeper sounds his trumpet, they will run to him: though the words may be connected with what follows, as they are in Heb 3:7, where they are said to be the words of the Holy Ghost, and are applied to times, and are interpreted of the voice of the Son of God in his house; for though it may refer to some certain day in David's time, as the seventh day sabbath, in which the voice of God might be heard, the word of God read and explained; and in Gospel times, as the Lord's day, in which Christ speaks by his ministers; and to the whole time of a man's life, which is called "while it is today", Heb 3:13, yet it chiefly respects the whole day of the Gospel, the whole Gospel dispensation, 2Cor 6:2.
(e) "Pan ovium custos----" Virgil. Georgic. l. 1. v. 17. "Pana deum pecoris veteres coluisse feruntur", Ovid. Fasti, l. 2. (f) Plutarch. de orac. defect. p. 419. (g) Hist. l. 12. in principio.
John Wesley
95:7 Pasture - Whom he feeds and keeps in his own pasture, or in the land which he hath appropriated to himself. The sheep - Which are under his special care. Today - Forthwith or presently.
Robert Jamieson, A. R. Fausset and David Brown
95:7 This relation illustrates our entire dependence (compare Ps 23:3; Ps 74:1). The last clause is united by Paul (Heb 3:7) to the following (compare Ps 81:8),
94:794:7: Նա ինքն է Տէր Աստուած մեր. մեք ժողովուրդք ձեռին նորա, եւ խաշն արօտի նորա[7341]։ [7341] Ոմանք.Ժողովուրդք ՚ի ձեռին նորա։
7 Տէր Աստուածն է նա մեր, մենք՝ նրա ձեռքի տակի ժողովուրդը եւ նրա արօտի ոչխարները:
7 Վասն զի ան է մեր Աստուածը Ու մենք անոր արօտին ժողովուրդը եւ անոր ձեռքին ոչխարներն ենք։Այսօր եթէ անոր ձայնը պիտի լսէք,
Նա ինքն է [606]Տէր Աստուած մեր, մեք ժողովուրդք ձեռին նորա, եւ խաշն արօտի նորա:

94:7: Նա ինքն է Տէր Աստուած մեր. մեք ժողովուրդք ձեռին նորա, եւ խաշն արօտի նորա[7341]։
[7341] Ոմանք.Ժողովուրդք ՚ի ձեռին նորա։
7 Տէր Աստուածն է նա մեր, մենք՝ նրա ձեռքի տակի ժողովուրդը եւ նրա արօտի ոչխարները:
7 Վասն զի ան է մեր Աստուածը Ու մենք անոր արօտին ժողովուրդը եւ անոր ձեռքին ոչխարներն ենք։Այսօր եթէ անոր ձայնը պիտի լսէք,
zohrab-1805▾ eastern-1994▾ western am▾
94:794:7 ибо Он есть Бог наш, и мы народ паствы Его и овцы руки Его. О, если бы вы ныне послушали гласа Его:
94:8 μὴ μη not σκληρύνητε σκληρυνω harden τὰς ο the καρδίας καρδια heart ὑμῶν υμων your ὡς ως.1 as; how ἐν εν in τῷ ο the παραπικρασμῷ παραπικρασμος exasperation κατὰ κατα down; by τὴν ο the ἡμέραν ημερα day τοῦ ο the πειρασμοῦ πειρασμος trial ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness
94:8 בִּ֭ינוּ ˈbînû בין understand בֹּעֲרִ֣ים bōʕᵃrˈîm בער be stupid בָּ bā בְּ in † הַ the עָ֑ם ʕˈām עַם people וּ֝ ˈû וְ and כְסִילִ֗ים ḵᵊsîlˈîm כְּסִיל insolent מָתַ֥י māṯˌay מָתַי when תַּשְׂכִּֽילוּ׃ taśkˈîlû שׂכל prosper
94:8. hodie si vocem eius audieritis nolite indurare corda vestraTo day if you shall hear his voice, harden not your hearts:
8. Harden not your heart, as at Meribah, as in the day of Massah in the wilderness:
94:8. Understand, you senseless ones among the people. And be wise at last, you foolish ones.
94:8. Understand, ye brutish among the people: and [ye] fools, when will ye be wise?
For he [is] our God; and we [are] the people of his pasture, and the sheep of his hand. To day if ye will hear his voice:

94:7 ибо Он есть Бог наш, и мы народ паствы Его и овцы руки Его. О, если бы вы ныне послушали гласа Его:
94:8
μὴ μη not
σκληρύνητε σκληρυνω harden
τὰς ο the
καρδίας καρδια heart
ὑμῶν υμων your
ὡς ως.1 as; how
ἐν εν in
τῷ ο the
παραπικρασμῷ παραπικρασμος exasperation
κατὰ κατα down; by
τὴν ο the
ἡμέραν ημερα day
τοῦ ο the
πειρασμοῦ πειρασμος trial
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
94:8
בִּ֭ינוּ ˈbînû בין understand
בֹּעֲרִ֣ים bōʕᵃrˈîm בער be stupid
בָּ בְּ in
הַ the
עָ֑ם ʕˈām עַם people
וּ֝ ˈû וְ and
כְסִילִ֗ים ḵᵊsîlˈîm כְּסִיל insolent
מָתַ֥י māṯˌay מָתַי when
תַּשְׂכִּֽילוּ׃ taśkˈîlû שׂכל prosper
94:8. hodie si vocem eius audieritis nolite indurare corda vestra
To day if you shall hear his voice, harden not your hearts:
94:8. Understand, you senseless ones among the people. And be wise at last, you foolish ones.
94:8. Understand, ye brutish among the people: and [ye] fools, when will ye be wise?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-11. По указанной причине еврейский народ должен дорожить благоволением такого великого Существа, и ("о, если бы вы ныне послушали гласа Его") когда услышит чтение закона, то усвоить его глубоко, и покорно подчиниться указаниям Божественной воли, но не поступать по образцу предков, оказавшихся грубыми, маловосприимчивыми ("не ожесточите сердца") к Его словам, а потому и прогневлявших Его своими поступками после исхода из Египта (разумеется их неоднократный ропот на Моисея и на Бога), когда Господь совершал им много чудес ("видели дело Мое"). "Мерива" - название местности, где был бунт евреев в пустыне Рефидиме (Исх XVII:1-7), которую Моисей назвал "Мерива", что значит - ропот. Господь осудил их на сорокалетнее странствование и назначил погибнуть всем, которые "заблуждаются сердцем", постоянно обнаруживали недостаток веры. Относительно последних Господь произнес суровый, но справедливый и вынужденный их поведением приговор - не войти им в Палестину ("что они не войдут в покой Мой"), назначенную местом для их постоянного, покойного и самостоятельного существования.

Наследование Палестины обуславливалось точным и постоянным соблюдением евреями всего закона Моисеева. Всенародное чтение закона при Иосии давало возможность каждому еврею ознакомиться с волей Бога и уже от желания его зависело - следовать ей или нет, а вместе с тем - наследовать Палестину, или быть лишенным ее. В Послании к Евр. (III:7:-11) означенному факту придается мессианский смысл. Во всенародной проповеди Иосии заключается предизображение благодатных времен христианской эры, когда учение Христа всенародно оглашается, когда каждый может знать волю Господа, а соответственно отношению к этой воле - наследовать или потерять место покоя, новозаветную Палестину - блаженство с Богом, рай.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Warning against Hardness of Heart.
7--To day if ye will hear his voice, 8 Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness: 9 When your fathers tempted me, proved me, and saw my work. 10 Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways: 11 Unto whom I sware in my wrath that they should not enter into my rest.
The latter part of this psalm, which begins in the middle of a verse, is an exhortation to those who sing gospel psalms to live gospel lives, and to hear the voice of God's word; otherwise, how can they expect that he should hear the voice of their prayers and praises? Observe,
I. The duty required of all those that are the people of Christ's pasture and the sheep of his hand. He expects that they hear his voice, for he has said, My sheep hear my voice, John x. 27. We are his people, say they. Are you so? Then hear his voice. If you call him Master, or Lord, then do the things which he says, and be his willing obedient people. Hear the voice of his doctrine, of his law, and, in both, of his Spirit; hear and heed; hear and yield. Hear his voice, and not the voice of a stranger. If you will hear his voice; some take it as a wish, O that you would hear his voice! that you would be so wise, and do so well for yourselves; like that, If thou hadst known (Luke xix. 42), that is, O that thou hadst known! Christ's voice must be heard to-day; this the apostle lays much stress upon, applying it to the gospel day. While he is speaking to you see that you attend to him, for this day of your opportunities will not last always; improve it, therefore, while it is called to-day, Heb. iii. 13, 15. Hearing the voice of Christ is the same with believing. To-day, if by faith you accept the gospel offer, well and good, but to-morrow it may be too late. In a matter of such vast importance nothing is more dangerous than delay.
II. The sin they are warned against, as inconsistent with the believing obedient ear required, and that is hardness of heart. If you will hear his voice, and profit by what you hear, then do not harden your hearts; for the seed sown on the rock never brought any fruit to perfection. The Jews therefore believed not the gospel of Christ because their hearts were hardened; they were not convinced of the evil of sin, and of their danger by reason of sin, and therefore they regarded not the offer of salvation; they would not bend to the yoke of Christ, nor yield to his demands; and, if the sinner's heart be hardened, it is his own act and deed (he hardening it himself) and he alone shall bear the blame for ever.
III. The example they are warned by, which is that of the Israelites in the wilderness.
1. "Take heed of sinning as they did, lest you be shut out of the everlasting rest as they were out of Canaan." Be not, as your fathers, a stubborn and rebellious generation, Ps. lxxxviii. 8. Thus here, Harden not your heart as you did (that is, your ancestors) in the provocation, or in Meribah, the place where they quarrelled with God and Moses (Exod. xvii. 2-7), and in the day of temptation in the wilderness, v. 8. So often did they provoke God by their distrusts and murmurings that the whole time of their continuance in the wilderness might be called a day of temptation, or Massah, the other name given to that place (Exod. xvii. 7), because they tempted the Lord, saying, Is the Lord among us or is he not? This was in the wilderness, where they could not help themselves, but lay at God's mercy, and where God wonderfully helped them and gave them such sensible proofs of his power and tokens of his favour as never any people had before or since. Note, (1.) Days of temptation are days of provocation. Nothing is more offensive to God than disbelief of his promise and despair of the performance of it because of some difficulties that seem to lie in the way. (2.) The more experience we have had of the power and goodness of God the greater is our sin if we distrust him. What, to tempt him in the wilderness, where we live upon him! This is as ungrateful as it is absurd and unreasonable. (3.) Hardness of heart is at the bottom of all our distrusts of God and quarrels with him. That is a hard heart which receives not the impressions of divine discoveries and conforms not to the intentions of the divine will, which will not melt, which will not bend. (4.) The sins of others ought to be warnings to us not to tread in their steps. The murmurings of Israel were written for our admonition, 1 Cor. x. 11.
2. Now here observe,
(1.) The charge drawn up, in God's name, against the unbelieving Israelites, v. 9, 10. God here, many ages after, complains of their ill conduct towards him, with the expressions of high resentment. [1.] Their sin was unbelief: they tempted God and proved him; they questioned whether they might take his word, and insisted upon further security before they would go forward to Canaan, by sending spies; and, when those discouraged them, they protested against the sufficiency of the divine power and promise, and would make a captain and return into Egypt, Num. xiv. 3, 4. This is called rebellion, Deut. i. 26, 32. [2.] The aggravation of this sin was that they saw God's work; they saw what he had done for them in bringing them out of Egypt, nay, what he was now doing for them every day, this day, in the bread he rained from heaven for them and the water out of the rock that followed them, than which they could not have more unquestionable evidences of God's presence with them. With them even seeing was not believing, because they hardened their hearts, though they had seen what Pharaoh got by hardening his heart. [3.] The causes of their sin. See what God imputed it to: It is a people that do err in their hearts, and they have not known my ways. Men's unbelief and distrust of God, their murmurings and quarrels with him, are the effect of their ignorance and mistake. First, Of their ignorance: They have not known my ways. They saw his work (v. 9) and he made known his acts to them (Ps. ciii. 7); and yet they did not know his ways, the ways of his providence, in which he walked towards them, or the ways of his commandments, in which he would have them to walk towards him: they did not know, they did not rightly understand and therefore did not approve of these. Note, The reason why people slight and forsake the ways of God is because they do not know them. Secondly, Of their mistake: They do err in their heart; they wander out of the way; in heart they turn back. Note, Sins are errors, practical errors, errors in heart; such there are, and as fatal as errors in the head. When the corrupt affections pervert the judgment, and so lead the soul out of the ways of duty and obedience, there is an error of the heart. [4.] God's resentment of their sin: Forty years long was I grieved with this generation. Not, The sins of God's professing people do not only anger him, but grieve him, especially their distrust of him; and God keeps an account how often (Num. xiv. 22) and how long they grieve him. See the patience of God towards provoking sinners; he was grieved with them forty years, and yet those years ended in a triumphant entrance into Canaan made by the next generation. If our sins have grieved God, surely they should grieve us, and nothing in sin should grieve us so much as that.
(2.) The sentence passed upon them for their sin (v. 11): "Unto whom I swore in my wrath, If they shall enter into my rest, then say I am changeable and untrue:" see the sentence at large, Num. xiv. 21, &c. Observe, [1.] Whence this sentence came--from the wrath of God. He swore solemnly in his wrath, his just and holy wrath; but let not men therefore swear profanely in their wrath, their sinful brutish wrath. God is not subject to such passions as we are; but he is said to be angry, very angry, at sin and sinners, to show the malignity of sin and the justice of God's government. That is certainly an evil thing which deserves such a recompence of revenge as may be expected from a provoked Deity. [2.] What it was: That they should not enter into his rest, the rest which he had prepared and designed for them, a settlement for them and theirs, that none of those who were enrolled when they came out of Egypt should be found written in the roll of the living at their entering into Canaan, but Caleb and Joshua. [3.] How it was ratified: I swore it. It was not only a purpose, but a decree; the oath showed the immutability of his counsel; the Lord swore, and will not repent. It cut off the thought of any reserve of mercy. God's threatenings are as sure as his promises.
Now this case of Israel may be applied to those of their posterity that lived in David's time, when this psalm was penned; let them hear God's voice, and not harden their hearts as their fathers did, lest, if they were stiffnecked like them, God should be provoked to forbid them the privileges of his temple at Jerusalem, of which he had said, This is my rest. But it must be applied to us Christians, because so the apostle applies it. There is a spiritual and eternal rest set before us, and promised to us, of which Canaan was a type; we are all (in profession, at least) bound for this rest; yet many that seem to be so come short and shall never enter into it. And what is it that puts a bar in their door? It is sin; it is unbelief, that sin against the remedy, against our appeal. Those that, like Israel, distrust God, and his power and goodness, and prefer the garlick and onions of Egypt before the milk and honey of Canaan, will justly be shut out from his rest: so shall their doom be; they themselves have decided it. Let us therefore fear, Heb. iv. 1.
Albert Barnes: Notes on the Bible - 1834
95:8: Harden not your heart - See this verse explained in the notes at Heb 3:8.
As in the provocation ... - Margin, "contention." The original is "Meribah." See Exo 17:7, where the original words Meribah, rendered here "provocation," and "Massah," rendered here "temptation," are retained in the translation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
95:8: Harden: Exo 8:15; Sa1 6:6; Dan 5:20; Act 19:9; Rom 2:5; Heb 3:13, Heb 12:25
in the: Exo 17:2, Exo 17:7; Num 14:11, Num 14:22, Num 14:27, Num 20:13; Deu 1:34, Deu 1:35, Deu 6:16; Heb 3:8, Heb 3:9, Heb 3:15-19; Jde 1:5
provocation: Heb. contention
Geneva 1599
95:8 (f) Harden not your heart, as in the provocation, [and] as [in] the day of temptation in the wilderness:
(f) By the contemning of God's word.
John Gill
95:8 Harden not your hearts,.... Against Christ, against his Gospel, against all the light and evidence of it. There is a natural hardness of the heart, owing to the corruption of nature; and an habitual hardness, acquired by a constant continuance and long custom in sinning; and there is a judicial hardness, which God gives men up unto. There is a hardness of heart, which sometimes attends God's own people, through the deceitfulness of sin gaining upon them; of which, when sensible, they complain, and do well to guard against. Respect seems to be had here to the hardness of heart in the Jews in the times of Christ and his apostles, which the Holy Ghost foresaw, and here dehorts from; who, notwithstanding the clear evidence of Jesus being the Messiah, from prophecy, from miracles, from doctrines, from the gifts of the Spirit, &c. yet hardened their hearts against him, rebelled against light, and would not receive, but reject him:
as in the provocation; or "as at Meribah" (h); a place so called from the contention and striving of the people of Israel with the Lord and his servants; and when they provoked not only the meek man Moses to speak unadvisedly with his lips; but also the Lord himself by their murmurings, Ex 17:7 though this may respect their provocations in general in the wilderness; for they often provoked him by their unbelief, ingratitude, and idolatry; see Deut 9:8,
and as in the day of temptation in the wilderness; or "as in the day of Massah" (i); the time when they tempted him at Massah, so called from their tempting him by distrusting his power and presence among them, by disobeying his commands, and limiting the Holy One of Israel to time and means of deliverance; see Ex 17:7 and this being in the wilderness was an aggravation of their sin; they being just brought out of Egypt, and having had such a wonderful appearance of God for them, there and at the Red sea; and besides being in a place where their whole dependence must be upon God, where they could have nothing but what they had from him immediately, it was egregious folly as well as wickedness to provoke and tempt him.
(h) "sicut Meribah", Montanus; "sicut in Meriba", Musculus, Tigurine version, Gejerus, Michaelis, so Ainsworth. (i) "sicut die Massah", Montanus, Musculus, Tigurine version; "secundum diem Massah", Gejerus, Michaelis, so Ainsworth.
John Wesley
95:8 Harden not - By obstinate unbelief. Provocation - In that bold and wicked contest with God in the wilderness. Temptation - In the day in which you tempted me.
Robert Jamieson, A. R. Fausset and David Brown
95:8 warning against neglect; and this is sustained by citing the melancholy fate of their rebellious ancestors, whose provoking insolence is described by quoting the language of God's complaint (Num 14:11) of their conduct at Meribah and Massah, names given (Ex 17:7) to commemorate their strife and contention with Him (Ps 78:18, Ps 78:41).
94:894:8: Այսօր եթէ ձայնի նորա լսիցէք, մի՛ խստացուցանէք զսիրտս ձեր[7342][7342] Ոմանք.Ձայնի նորա լուիցէք։
8 Այսօր, երբ լսէք ձայնը նրա, մի՛ խստացրէք սրտերը ձեր դառնութեամբ, ինչպէս փորձութեան օրն անապատում,
8 Ձեր սրտերը մի՛ խստացնէք ինչպէս Մերիպայի մէջ, Անապատին մէջ փորձութեան օրուանը պէս,
Այսօր եթէ ձայնի նորա լսիցէք, մի՛ խստացուցանէք զսիրտս ձեր որպէս ի Դառնութեանն, յաւուրն փորձութեան յանապատին:

94:8: Այսօր եթէ ձայնի նորա լսիցէք, մի՛ խստացուցանէք զսիրտս ձեր[7342]
[7342] Ոմանք.Ձայնի նորա լուիցէք։
8 Այսօր, երբ լսէք ձայնը նրա, մի՛ խստացրէք սրտերը ձեր դառնութեամբ, ինչպէս փորձութեան օրն անապատում,
8 Ձեր սրտերը մի՛ խստացնէք ինչպէս Մերիպայի մէջ, Անապատին մէջ փորձութեան օրուանը պէս,
zohrab-1805▾ eastern-1994▾ western am▾
94:894:8
94:9 οὗ ος who; what ἐπείρασαν πειραζω try; test οἱ ο the πατέρες πατηρ father ὑμῶν υμων your ἐδοκίμασαν δοκιμαζω assay; assess καὶ και and; even εἴδοσαν οραω view; see τὰ ο the ἔργα εργον work μου μου of me; mine
94:9 הֲ hᵃ הֲ [interrogative] נֹ֣טַֽע nˈōṭˈaʕ נטע plant אֹ֖זֶן ʔˌōzen אֹזֶן ear הֲ hᵃ הֲ [interrogative] לֹ֣א lˈō לֹא not יִשְׁמָ֑ע yišmˈāʕ שׁמע hear אִֽם־ ʔˈim- אִם if יֹ֥צֵֽר yˌōṣˈēr יצר shape עַ֝֗יִן ˈʕˈayin עַיִן eye הֲ hᵃ הֲ [interrogative] לֹ֣א lˈō לֹא not יַבִּֽיט׃ yabbˈîṭ נבט look at
94:9. sicut in contradictione sicut in die temptationis in deserto ubi temptaverunt me patres vestri probaverunt me et viderunt opus meumAs in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works.
9. When your fathers tempted me, proved me, and saw my work.
94:9. He who formed the ear, will he not hear? And he who forged the eye, does he not look closely?
94:9. He that planted the ear, shall he not hear? he that formed the eye, shall he not see?
Harden not your heart, as in the provocation, [and] as [in] the day of temptation in the wilderness:

94:8 <<не ожесточите сердца вашего, как в Мериве, как в день искушения в пустыне,
94:9
οὗ ος who; what
ἐπείρασαν πειραζω try; test
οἱ ο the
πατέρες πατηρ father
ὑμῶν υμων your
ἐδοκίμασαν δοκιμαζω assay; assess
καὶ και and; even
εἴδοσαν οραω view; see
τὰ ο the
ἔργα εργον work
μου μου of me; mine
94:9
הֲ hᵃ הֲ [interrogative]
נֹ֣טַֽע nˈōṭˈaʕ נטע plant
אֹ֖זֶן ʔˌōzen אֹזֶן ear
הֲ hᵃ הֲ [interrogative]
לֹ֣א lˈō לֹא not
יִשְׁמָ֑ע yišmˈāʕ שׁמע hear
אִֽם־ ʔˈim- אִם if
יֹ֥צֵֽר yˌōṣˈēr יצר shape
עַ֝֗יִן ˈʕˈayin עַיִן eye
הֲ hᵃ הֲ [interrogative]
לֹ֣א lˈō לֹא not
יַבִּֽיט׃ yabbˈîṭ נבט look at
94:9. sicut in contradictione sicut in die temptationis in deserto ubi temptaverunt me patres vestri probaverunt me et viderunt opus meum
As in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works.
94:9. He who formed the ear, will he not hear? And he who forged the eye, does he not look closely?
94:9. He that planted the ear, shall he not hear? he that formed the eye, shall he not see?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
95:9: When your fathers tempted me - Tried me, by their insolence, unbelief, and blasphemy. They proved me - they had full proof of my power to save and to destroy. There they saw my works - they saw that nothing was too hard for God.
Albert Barnes: Notes on the Bible - 1834
95:9: When your fathers - Your ancestors. See this verse explained in the notes on Heb 3:9.
Tempted me - Tried me; tried my patience, to see how much I would bear. This does not mean, as it commonly does now with us, to place inducements before one to lead him into sin, but to try one - to put his patience to the test. This they did, in the case referred to, by their obduracy and evil conduct.
Proved me - See the notes at Heb 3:9. "And saw my work." Though they constantly saw my work; saw my gracious interpositions; saw what I was doing for their own good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
95:9: When: Psa 78:17, Psa 78:18, Psa 78:40, Psa 78:41, Psa 78:56; Co1 10:9
saw: Num 14:22; Mat 11:20-22; Joh 15:24
John Gill
95:9 When your fathers tempted me,.... Or, "where" (i); that is, in the wilderness, particularly at Meribah and Massah; it was Christ they tempted, as appears from 1Cor 10:9.
proved me: had proof of his power, goodness, and mercy, in providing for them, and in the preservation of them: or "tried" (k) him, his patience, longsuffering, and forbearance, by their repeated provocations of him:
and saw my work; his work of judgment upon their enemies the Egyptians, by inflicting plagues upon them, and by the destruction of Pharaoh and his host at the Red sea; and his work of goodness to them, in bringing them out of bondage, leading them through the Red sea safely, raining manna about their tents, and giving them water out of the rock; or particularly his work in consuming them in the wilderness, as he swore he would, and which they saw with their eyes, and was near forty years a doing. The Syriac version joins the "forty years" at the beginning of the next verse to this; the phrase standing in such a situation as to be connected with both, and is true of each; so the apostle uses it both ways, Heb 3:9.
(i) "quo", Pagninus, Montanus; "ubi", V. L. Junius & Tremellius, Piscator, Gejerus, so Ainsworth. (k) "explorarunt me", Tigurine version, Piscator, Gejerus.
John Wesley
95:9 Works - Both of mercy, and of justice.
94:994:9: որպէս ՚ի Դառնութեան։ Յաւուրն փորձութեան յանապատին ուր փորձեցի՛ն զիս հարքն ձեր, քննեցին զիս եւ տեսին զգործս իմ[7343][7343] Ոմանք.՚Ի դառնութեանն. յաւուրսն փորձութեան յանապատի։
9 որտեղ ինձ փորձեցին ձեր հայրերը, քննեցին ինձ ու տեսան իմ գործերը:
9 Ուր ձեր հայրերը զիս փորձեցին, Քննեցին զիս ու իմ գործերս տեսան։
ուր փորձեցին զիս հարքն ձեր, քննեցին զիս եւ տեսին զգործս իմ:

94:9: որպէս ՚ի Դառնութեան։ Յաւուրն փորձութեան յանապատին ուր փորձեցի՛ն զիս հարքն ձեր, քննեցին զիս եւ տեսին զգործս իմ[7343]
[7343] Ոմանք.՚Ի դառնութեանն. յաւուրսն փորձութեան յանապատի։
9 որտեղ ինձ փորձեցին ձեր հայրերը, քննեցին ինձ ու տեսան իմ գործերը:
9 Ուր ձեր հայրերը զիս փորձեցին, Քննեցին զիս ու իմ գործերս տեսան։
zohrab-1805▾ eastern-1994▾ western am▾
94:994:9 где искушали Меня отцы ваши, испытывали Меня, и видели дело Мое.
94:10 τεσσαράκοντα τεσσαρακοντα forty ἔτη ετος year προσώχθισα προσοχθιζω burdened τῇ ο the γενεᾷ γενεα generation ἐκείνῃ εκεινος that καὶ και and; even εἶπα επω say; speak ἀεὶ αει continually πλανῶνται πλαναω mislead; wander τῇ ο the καρδίᾳ καρδια heart καὶ και and; even αὐτοὶ αυτος he; him οὐκ ου not ἔγνωσαν γινωσκω know τὰς ο the ὁδούς οδος way; journey μου μου of me; mine
94:10 הֲ hᵃ הֲ [interrogative] יֹסֵ֣ר yōsˈēr יסר admonish גֹּ֭ויִם ˈgôyim גֹּוי people הֲ hᵃ הֲ [interrogative] לֹ֣א lˈō לֹא not יֹוכִ֑יחַ yôḵˈîₐḥ יכח reprove הַֽ hˈa הַ the מְלַמֵּ֖ד mᵊlammˌēḏ למד learn אָדָ֣ם ʔāḏˈām אָדָם human, mankind דָּֽעַת׃ dˈāʕaṯ דַּעַת knowledge
94:10. quadraginta annis displicuit mihi generatio illa et dixi populus errans corde estForty years long was I offended with that generation, and I said: These always err in heart.
10. Forty years long was I grieved with generation, and said, It is a people that do err in their heart, and they have not known my ways:
94:10. He who chastises nations, he who teaches man knowledge, will he not rebuke?
94:10. He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, [shall not he know]?
When your fathers tempted me, proved me, and saw my work:

94:9 где искушали Меня отцы ваши, испытывали Меня, и видели дело Мое.
94:10
τεσσαράκοντα τεσσαρακοντα forty
ἔτη ετος year
προσώχθισα προσοχθιζω burdened
τῇ ο the
γενεᾷ γενεα generation
ἐκείνῃ εκεινος that
καὶ και and; even
εἶπα επω say; speak
ἀεὶ αει continually
πλανῶνται πλαναω mislead; wander
τῇ ο the
καρδίᾳ καρδια heart
καὶ και and; even
αὐτοὶ αυτος he; him
οὐκ ου not
ἔγνωσαν γινωσκω know
τὰς ο the
ὁδούς οδος way; journey
μου μου of me; mine
94:10
הֲ hᵃ הֲ [interrogative]
יֹסֵ֣ר yōsˈēr יסר admonish
גֹּ֭ויִם ˈgôyim גֹּוי people
הֲ hᵃ הֲ [interrogative]
לֹ֣א lˈō לֹא not
יֹוכִ֑יחַ yôḵˈîₐḥ יכח reprove
הַֽ hˈa הַ the
מְלַמֵּ֖ד mᵊlammˌēḏ למד learn
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
דָּֽעַת׃ dˈāʕaṯ דַּעַת knowledge
94:10. quadraginta annis displicuit mihi generatio illa et dixi populus errans corde est
Forty years long was I offended with that generation, and I said: These always err in heart.
94:10. He who chastises nations, he who teaches man knowledge, will he not rebuke?
94:10. He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, [shall not he know]?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
95:10: Forty years long - They did nothing but murmur, disbelieve, and rebel, from the time they began their journey at the Red Sea till they passed over Jordan, a period of forty years. During all this time God was grieved by that generation; yet he seldom showed forth that judgment which they most righteously had deserved.
It is a people that do err in their heart - Or, according to the Chaldee, These are a people whose idols are in their hearts. At any rate they had not God there.
They have not known my ways - The verb ידע yada, to know, is used here, as in many other parts of Scripture, to express approbation. They knew God's ways well enough; but they did not like them; and would not walk in them. "These wretched men," says the old Psalter, "were gifnen to the lufe of this lyfe: knewe noght my ways of mekenes, and charlte: for thi in my wreth I sware to thaim; that es, I sett stabely that if that sall entre in till my rest;" that is, they shall not enter into my rest.
This ungrateful people did not approve of God's ways - they did not enter into his designs - they did not conform to his commands - they paid no attention to his miracles - and did not acknowledge the benefits which they received from his hands; therefore God determined that they should not enter into the rest which he had promised to them on condition that, if they were obedient, they should inherit the promised land. So none of those who came out of Egypt, except Joshua and Caleb, entered into Canaan; all the rest died in the wilderness, wherein, because of their disobedience, God caused them to wander forty years.
It is well known that the land of Canaan was a type of heaven, where, after all his toils, the good and faithful servant is to enter into the joy of his Lord. And as those Israelites in the wilderness were not permitted to enter into the land of Canaan because of their unbelief, their distrust of God's providence, and consequent disobedience, St. Paul hence takes occasion to exhort the Jews, Heb 4:2-11, to accept readily the terms offered to them by the Gospel. He shows that the words of the present Psalm are applicable to the state of Christianity; and intimates to them that, if they persisted in obstinate refusal of those gracious offers, they likewise would fall according to the same example of unbelief - Dodd.
Albert Barnes: Notes on the Bible - 1834
95:10: Forty years long - All the time that they were in the wilderness. During this long period their conduct was such as to try my patience and forbearance.
Was I grieved - The word used here - קוט qû ṭ - means properly to loathe, to nauseate, to be disgusted with. It is translated "loathe" in Eze 6:9; Eze 20:43; Eze 36:31; and grieved in Psa 119:158; Psa 139:21. It is here expressive of the strong abhorrence which God had of their conduct. Compare Rev 3:16.
With this generation - With the entire generation that came out of Egypt. They were all cut off in the wilderness, except Caleb and Joshua.
And said, It is a people - It is a characteristic of the entire people, that they are disposed to wander from God.
That do err in their heart - In the Epistle to the Hebrews Heb 3:10 where this is quoted, it is, "They do always err in their heart." The sense is substantially the same. See the notes at that place.
And they have not known my ways - See the notes at Heb 3:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
95:10: Forty: Num 14:33, Num 14:34, Num 32:13; Deu 1:3, Deu 2:14-16; Heb 3:9, Heb 3:10, Heb 3:17
grieved: Gen 6:6; Eph 4:30
err: Isa 63:17; Heb 3:10, Heb 3:17
and they: Pro 1:7, Pro 1:22-29; Jer 9:6; Joh 3:19-21; Rom 1:28
Geneva 1599
95:10 Forty years long was I grieved with [this] generation, and said, It [is] a people that do (g) err in their heart, and they have not known my ways:
(g) They were without judgment and reason.
John Gill
95:10 Forty years long was I grieved with this generation,.... The generation of the wilderness, as the Jews commonly call them; and which was a stubborn and a rebellious one, whose heart and spirit were not right with God, Ps 78:8, wherefore, speaking after the manner of men, God was grieved with them, as he was with the old world, Gen 6:6, or he was "weary" of them, and "loathed" them as the word (l) sometimes signifies; wherefore, after the affair of the spies, to which Aben Ezra thinks this had reference, they did not hear from the mouth of the Lord, there was no prophecy sent them by the hand of Moses, as the same writer observes; nor any history or account of them, from that time till they came to the border of Canaan; so greatly was their conduct and behaviour resented: and it was much such a term of time that was between the beginning of the ministry of John the Baptist and of Christ, and the destruction of Jerusalem; during which time the Jews tempted Christ, tried his patience, saw his works, and grieved his Spirit, which brought at last ruin upon them:
and said, it is a people that do err in their heart; he was not only inwardly grieved with them, but, speaking after the same human manner, he gave his grief vent, he spoke and gave this just character of them. The apostle adds "alway", Heb 3:10 and so does the Arabic version here, and which is implied in the words "do err"; they not only had erred, but they continued to do so; and their errors were not merely through weakness, ignorance, and mistake, but were voluntary, and with their whole hearts; they sprung from their hearts, which were desperately wicked; they erred willingly and wilfully; and this the Lord, the searcher of hearts, knew and took notice of:
and they have not known my ways; they had his law, his statutes, and his judgments, and so must know the ways he prescribed them to walk in; but they did not practically observe them: or his ways of providence; which they did not take that notice of as they ought to have done; they did not consider them as they should, nor improve them in the manner as became them; they were not thankful for their mercies as they ought; nor did the goodness of God lead them to repentance.
(l) "fastidio habui", Montanus, Junius & Tremellius, Gejerus, so Cocceius, Michaelis.
John Wesley
95:10 Do err - Their hearts are insincere and bent to backsliding. Not known - After all my teaching and discoveries of myself to them; they did not know, nor consider, those great things which I had wrought for them.
Robert Jamieson, A. R. Fausset and David Brown
95:10 err in their heart--Their wanderings in the desert were but types of their innate ignorance and perverseness.
that they should not--literally, "if they," &c., part of the form of swearing (compare Num 14:30; Ps 89:35).
94:1094:10: զքառասուն ամ։ Ջանացայ ընդ ազգին ընդ այնմիկ եւ ասացի. Միշտ մոլորեալ են սրտիւք[7344]. [7344] Ոմանք.Տաղտկացայ ազգաւն այնուիկ. եւ ասացի միշտ մոլորեալ։
10 Քառասուն տարի տքնեցի այդ ազգի համար եւ ասացի. «Նրանք միշտ մոլորուած են սրտով, ու ճանապարհներս չճանաչեցին»:
10 Քառասուն տարի զզուեցայ այն ազգէն Ու ըսի. «Անոնք սրտով մոլորած ժողովուրդ մըն են, Իմ ճամբաներս չճանչցան»։
Զքառասուն ամ [607]ջանացայ ընդ ազգին ընդ այնմիկ`` եւ ասացի. Միշտ մոլորեալ են սրտիւք. եւ նոքա ոչ ծանեան զճանապարհս իմ:

94:10: զքառասուն ամ։ Ջանացայ ընդ ազգին ընդ այնմիկ եւ ասացի. Միշտ մոլորեալ են սրտիւք[7344].
[7344] Ոմանք.Տաղտկացայ ազգաւն այնուիկ. եւ ասացի միշտ մոլորեալ։
10 Քառասուն տարի տքնեցի այդ ազգի համար եւ ասացի. «Նրանք միշտ մոլորուած են սրտով, ու ճանապարհներս չճանաչեցին»:
10 Քառասուն տարի զզուեցայ այն ազգէն Ու ըսի. «Անոնք սրտով մոլորած ժողովուրդ մըն են, Իմ ճամբաներս չճանչցան»։
zohrab-1805▾ eastern-1994▾ western am▾
94:1094:10 Сорок лет Я был раздражаем родом сим, и сказал: это народ, заблуждающийся сердцем; они не познали путей Моих,
94:11 ὡς ως.1 as; how ὤμοσα ομνυω swear ἐν εν in τῇ ο the ὀργῇ οργη passion; temperament μου μου of me; mine εἰ ει if; whether εἰσελεύσονται εισερχομαι enter; go in εἰς εις into; for τὴν ο the κατάπαυσίν καταπαυσις rest μου μου of me; mine
94:11 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH יֹ֭דֵעַ ˈyōḏēₐʕ ידע know מַחְשְׁבֹ֣ות maḥšᵊvˈôṯ מַחֲשָׁבָה thought אָדָ֑ם ʔāḏˈām אָדָם human, mankind כִּי־ kî- כִּי that הֵ֥מָּה hˌēmmā הֵמָּה they הָֽבֶל׃ hˈāvel הֶבֶל breath
94:11. et non cognoscens vias meas et iuravi in furore meo ut non introirent in requiem meamAnd these men have not known my ways: so I swore in my wrath that they shall not enter into my rest.
11. Wherefore I sware in my wrath, that they should not enter into my rest.
94:11. The Lord knows the thoughts of men: that these are in vain.
94:11. The LORD knoweth the thoughts of man, that they [are] vanity.
Forty years long was I grieved with [this] generation, and said, It [is] a people that do err in their heart, and they have not known my ways:

94:10 Сорок лет Я был раздражаем родом сим, и сказал: это народ, заблуждающийся сердцем; они не познали путей Моих,
94:11
ὡς ως.1 as; how
ὤμοσα ομνυω swear
ἐν εν in
τῇ ο the
ὀργῇ οργη passion; temperament
μου μου of me; mine
εἰ ει if; whether
εἰσελεύσονται εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
κατάπαυσίν καταπαυσις rest
μου μου of me; mine
94:11
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
יֹ֭דֵעַ ˈyōḏēₐʕ ידע know
מַחְשְׁבֹ֣ות maḥšᵊvˈôṯ מַחֲשָׁבָה thought
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
כִּי־ kî- כִּי that
הֵ֥מָּה hˌēmmā הֵמָּה they
הָֽבֶל׃ hˈāvel הֶבֶל breath
94:11. et non cognoscens vias meas et iuravi in furore meo ut non introirent in requiem meam
And these men have not known my ways: so I swore in my wrath that they shall not enter into my rest.
11. Wherefore I sware in my wrath, that they should not enter into my rest.
94:11. The Lord knows the thoughts of men: that these are in vain.
94:11. The LORD knoweth the thoughts of man, that they [are] vanity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
95:11: Unto whom I sware in my wrath - See the notes at Heb 3:11.
That they should not enter into my rest - Margin, as in Hebrew, "If they enter into my rest." The "rest" here referred to was the land of Canaan. They were not permitted to enter there as a place of "rest" after their long and weary wanderings, but died in the wilderness. The meaning is not that none of them were saved (for we must hope that very many of them were brought to the heavenly Canaan), but that they did not come to the promised land. Unbelief shut them out; and this fact is properly made use of here, and in Heb. 3, as furnishing a solemn warning to all not to be unbelieving and rebellious, since the consequence of unbelief and rebellion must be to exclude us from the kingdom of heaven, the true place of "rest."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
95:11: I sware: Num 14:23, Num 14:28-30; Deu 1:34, Deu 1:35; Heb 3:11, Heb 3:18, Heb 4:3, Heb 4:5
that they should not enter: Heb. if they enter
my rest: Gen 2:2, Gen 2:3; Jer 6:16; Mat 11:28, Mat 11:29; Hos 4:4-11; Rev 14:13
Geneva 1599
95:11 Unto whom I sware in my wrath that they should not enter into (h) my rest.
(h) That is, into the land of Canaan, where he promised them rest.
John Gill
95:11 Unto whom I sware in my wrath,.... Being angry with them, he sware for the confirmation of what he said; the form of the oath was, "as truly as I live"; he sware by himself, for he could swear by no greater; see Num 14:21.
that they should not enter into my rest; the land of Canaan, or Israel, as Kimchi; which the Lord provided, promised, and gave to the Israelites, as their rest; the land of Israel and Jerusalem, as Jarchi; or the house of the sanctuary, the temple, as the Targum; which Jehovah chose for his rest, and took it up in it, and where he promised the Messiah, the Prince of peace, who gives to his people spiritual and eternal rest. Canaan was typical of the rest which remains for the people of God; the use that believing Jews, and all Christians under the Gospel dispensation, are to make of this, see in Heb 3:18.
John Wesley
95:11 My rest - Into the promised land, which is called the rest, Deut 12:9.
94:1194:11: եւ նոքա ո՛չ ծանեան զճանապարհս իմ։ Որպէս երդուայ ՚ի բարկութեան իմում, թէ՛ մտցեն ՚ի հանգիստ իմ։ Տունք. ժա̃։ Գոբղայս. լը̃։
11 Ուստի երդուեցի զայրոյթիս պահին, որ նրանք չեն մտնի իմ հանգստի մէջ:
11 Ուստի իմ բարկութեանս մէջ երդում ըրի, Որ անոնք իմ հանգիստս չմտնեն։
Որպէս երդուայ ի բարկութեան իմում, թէ` Մտցեն ի հանգիստ իմ:

94:11: եւ նոքա ո՛չ ծանեան զճանապարհս իմ։ Որպէս երդուայ ՚ի բարկութեան իմում, թէ՛ մտցեն ՚ի հանգիստ իմ։ Տունք. ժա̃։ Գոբղայս. լը̃։
11 Ուստի երդուեցի զայրոյթիս պահին, որ նրանք չեն մտնի իմ հանգստի մէջ:
11 Ուստի իմ բարկութեանս մէջ երդում ըրի, Որ անոնք իմ հանգիստս չմտնեն։
zohrab-1805▾ eastern-1994▾ western am▾
94:1194:11 и потому Я поклялся во гневе Моем, что они не войдут в покой Мой>>.
94:12 אַשְׁרֵ֤י׀ ʔašrˈê אֶשֶׁר happiness הַ ha הַ the גֶּ֣בֶר ggˈever גֶּבֶר vigorous man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תְּיַסְּרֶ֣נּוּ tᵊyassᵊrˈennû יסר admonish יָּ֑הּ yyˈāh יָהּ the Lord וּֽ ˈû וְ and מִ mi מִן from תֹּורָתְךָ֥ ttôrāṯᵊḵˌā תֹּורָה instruction תְלַמְּדֶֽנּוּ׃ ṯᵊlammᵊḏˈennû למד learn
94:12. Blessed is the man whom you will instruct, O Lord. And you will teach him from your law.
94:12. Blessed [is] the man whom thou chastenest, O LORD, and teachest him out of thy law;
Unto whom I sware in my wrath that they should not enter into my rest:

94:11 и потому Я поклялся во гневе Моем, что они не войдут в покой Мой>>.
94:12
אַשְׁרֵ֤י׀ ʔašrˈê אֶשֶׁר happiness
הַ ha הַ the
גֶּ֣בֶר ggˈever גֶּבֶר vigorous man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תְּיַסְּרֶ֣נּוּ tᵊyassᵊrˈennû יסר admonish
יָּ֑הּ yyˈāh יָהּ the Lord
וּֽ ˈû וְ and
מִ mi מִן from
תֹּורָתְךָ֥ ttôrāṯᵊḵˌā תֹּורָה instruction
תְלַמְּדֶֽנּוּ׃ ṯᵊlammᵊḏˈennû למד learn
94:12. Blessed is the man whom you will instruct, O Lord. And you will teach him from your law.
94:12. Blessed [is] the man whom thou chastenest, O LORD, and teachest him out of thy law;
ru▾ bhs-gloss▾ catholic_pdv▾ kjv_1900▾