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

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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Означенный псалом с значительными вариантами приводится в 1: Пар XVI:3-36, как петый Давидом во время перенесения Ковчега Завета. По окончании псалма народ ответил: "аллилуия". Последний термин известен стал только из кн. Паралипоменон, где он в первый раз и приводится, в богослужебное же употребление у евреев он вошел не ранее, как только перед временем плена вавилонского, если даже не во время самого плена. Последнее обстоятельство указывает, что народ на молитву Давида не мог ответить подобным выражением, т. е. кн. Паралипоменон в данном случае не отличается буквальной достоверностью свидетельства, а посему и переданная выше молитва Давида, представляющая такое большое сходство с Пс 95, не может служить непреклонным доказательством, что он (95: Пс) есть непременно произведение Давида, особенно тоже ввиду его большого сходства с кн. пророка Исаии (см. XCV:1-Ис XLII:10; XCV:8-Ис XLII:12; XCV:10-Ис XLIII:15; LII:7; XCV:11-12-Ис XLII:10-11; XLIX:13; LV:12-13) и ввиду того, что пред ним нет слова "сие" (заменяющего выражение - "следующее"), обычно употребляемое пред подлинными словами какого-либо лица. Может быть, что писатель Паралипоменон (вероятно, Ездра) приведением содержания этого восторженно-хвалебного псалма хотел лишь указать на характер славословия Давида, как и приписыванием народу произнесения аллилуиа свидетельствовал только об энтузиастическом настроении последнего. Поэтому надписание греч. и латинской Библий, называющих Давида автором, можно понимать как указание, что составитель этого псалма подражал хвалебно-благодарственным песням Давида. Дальнейшие слова надписания "на построение дома" (в Вульгате и у 7:0-ти добавлено "по пленении") указывают лишь на особенно усиленное употребление псалма после плена при построении второго храма. Впрочем это надписание приложимо и ко временам Иосии царя, при котором тоже произошло возобновление и восстановление правильного порядка богослужения при храме, как бы новое его построение. Вся земля приглашается писателем воспевать и восхвалять Господа, как единого и истинного Бога, пред Которым ничтожны идолы язычников. К этой хвале Господу приглашаются и все племена и все народы (1-7). Несите дары Господу во святилище и возвестите народам, что Господь воцарился, а с Ним вместе - правда (8-10). Пусть, поэтому радуется вся земля, дубравы, моря и поля, так как Господь идет судить землю (11-13). Matthew Henry: Concise Commentary on the Whole Bible - 1706 This psalm is part of that which was delivered into the hand of Asaph and his brethren (1 Chron. xvi. 7), by which it appears both that David was the penman of it and that it has reference to the bringing up of the ark to the city of David; whether that long psalm was made first, and this afterwards taken out of it, or this made first and afterwards borrowed to make up that, is not certain. But this is certain, that, though it was sung at the translation of the ark, it looks further, to the kingdom of Christ, and is designed to celebrate the glories of that kingdom, especially the accession of the Gentiles to it. Here is, I. A call given to all people to praise God, to worship him, and give glory to him, as a great and glorious God, ver. 1-9. II. Notice given to all people of God's universal government and judgment, which ought to be the matter of universal joy, ver. 10-13. In singing this psalm we ought to have our hearts filed with great and high thoughts of the glory of God and the grace of the gospel, and with an entire satisfaction in Christ's sovereign dominion and in the expectation of the judgment to come. Adam Clarke: Commentary on the Bible - 1831 All the inhabitants of the earth are invited to praise the Lord, Psa 96:1-3. His supreme majesty, Psa 96:3-6. The tribes of Israel are invited to glorify him, Psa 96:7-9; and to proclaim him among the heathen, Psa 96:10. The heavens and the earth are commamded to rejoice in him, Psa 96:11-13. This Psalm has no title, either in the Hebrew or Chaldee. The Syriac: "Of David. A prophecy of the advent of Christ and the calling of the Gentiles to believe in him." The Vulgate, Septuagint, Ethiopic, and Arabic have, "A Song of David, when the House was built after the Captivity." We have seen in Ch1 16:23-33 (note) a Psalm nearly like this, composed by David, on bringing the ark to Sion, from the house of Obed-edom. See the notes on the above place. But the Psalm, as it stands in the Chronicles, has thirty verses; and this is only a section of it, from the twenty-third to the thirty-third. It is very likely that this part was taken from the Psalm above mentioned, to be used at the dedication of the second temple. The one hundred and fifth Psalm is almost the same as that in Chronicles, but much more extensive. Where they are in the main the same, there are differences for which it is not easy to account. Albert Barnes: Notes on the Bible - 1834 96:0: This psalm is similar in structure and design to Psa 95:1-11. It is an exhortation to universal praise, and was doubtless designed to be used in public worship - in the service of the sanctuary. The psalm has no title in the Hebrew, and its authorship cannot with any certainty be determined. There is, however, a very marked similarity between this psalm and a portion of that which was composed and sung at the removal of the ark by David, as recorded in 1 Chr. 16, and of which it is said Ch1 16:7, "Then on that day David delivered first this psalm to thank the Lord, into the hand of Asaph and his brethren." Of the original psalm, therefore, David was undoubtedly the author. Psa 96:1-13 is merely an abridgment of that one, or more properly an extract from it, since it is essentially similar to one portion of it, and is taken from it with very slight variations, Ch1 16:23-33. But by whom the extract and the slight alterations were made, and on what occasion this was done, we have no certain means of ascertaining. The title in the Septuagint is, "When the house was built after the captivity. An ode by David." The same is the title in the Latin Vulgate. According to this, it is supposed that on the dedication of the temple, when it was rebuilt after the Babylonian captivity, a portion of a psalm composed by David was selected and arranged for that purpose. Hence, it might be properly called "A Psalm of David;" though not, of course, composed by him for that particular occasion. This seems to me to be a very probable account of the origin of the psalm, and of the reason why it has its present form. In the original psalm 1 Chr. 16 there were things which would not be particularly appropriate to the dedication of the temple, while the portion which is extracted is eminently suited for such a service. DeWette doubts the genuineness of the psalm in 1 Chr. 16; and Hengstenberg supposes that that psalm was made up of parts taken from psalms which were then in common use. But it seems to me that the suggestion above is the most natural, and sufficiently explains the origin of this psalm. It would be very appropriate to the re-dedication of the temple; and it is appropriate to be used in similar services at all times. The structure of the psalm is very simple, and it does not admit of any particular analysis. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 96:1, An exhortation to praise God, Psa 96:4, for his greatness; Psa 96:8, for his kingdom; Psa 96:11, for his general judgment. Carl Friedrich Keil and Franz Delitzsch A Greeting of the Coming Kingdom of God What Ps 95:3 says: "A great God is Jahve, and a great King above all gods," is repeated in Ps 96:1-13. The lxx inscribes it (1) ᾠδὴ τῷ Δαυίδ, and the chronicler has really taken it up almost entire in the song which was sung on the day when the Ark was brought in (1Chron 16:23-33); but, as the coarse seams between vv. 22-23, vv. 33-34 show, he there strings together familiar reminiscences of the Psalms (vid., on Ps 105) as a sort of mosaic, in order approximately to express the festive mood and festive strains of that day. And (2) ὅτε ὁ οἶκος ᾠκοδομεῖτο (Cod. Vat. ᾠκοδόμηται) μετὰ τὴν αἰχμαλωσίαν. By this the lxx correctly interprets the Psalm as a post-exilic song: and the Psalm corresponds throughout to the advance which the mind of Israel has experienced in the Exile concerning its mission in the world. The fact that the religion of Jahve is destined for mankind at large, here receives the most triumphantly joyous, lyrical expression. And so far as this is concerned, the key-note of the Psalm is even deutero-Isaianic. For it is one chief aim of Is 40:1 to declare the pinnacle of glory of the Messianic apostolic mission on to which Israel is being raised through the depth of affliction of the Exile. All these post-exilic songs come much nearer to the spirit of the New Testament than the pre-exilic; for the New Testament, which is the intrinsic character of the Old Testament freed from its barriers and limitations, is in process of coming into being (im Werden begriffen) throughout the Old Testament, and the Exile was one of the most important crises in this progressive process. Ps 96:1 are more Messianic than many in the strict sense of the word Messianic; for the central (gravitating) point of the Old Testament gospel (Heilsverk@fcndigung) lies not in the Messiah, but in the appearing (parusia) of Jahve - a fact which is explained by the circumstance that the mystery of the incarnation still lies beyond the Old Testament knowledge or perception of salvation. All human intervention in the matter of salvation accordingly appears as purely human, and still more, it preserves a national and therefore outward and natural impress by virtue of the national limit within which the revelation of salvation has entered. If the ideal Davidic king who is expected even does anything superhuman, he is nevertheless only a man - a man of God, it is true, without his equal, but not the God-man. The mystery of the incarnation does, it is true, the nearer it comes to actual revelation, cast rays of its dawning upon prophecy, but the sun itself remains below the horizon: redemption is looked for as Jahve's own act, and "Jahve cometh" is also still the watchword of the last prophet (Mal 3:1). The five six-line strophes of the Psalm before us are not to be mistaken. The chronicler has done away with five lines, and thereby disorganized the strophic structure; and one line (Ps 96:10) he has removed from its position. The originality of the Psalm in the Psalter, too, is revealed thereby, and the non-independence of the chronicler, who treats the Psalm as an historian. John Gill INTRODUCTION TO PSALM 96 This psalm was written by David, as appears from 1Chron 16:7 to whom it is ascribed by the Septuagint, Vulgate Latin, and all the Oriental versions. This and part of Psalm 105 were first composed and sung at the bringing of the ark from the house of Obededom to the city of David; and here it is detached from that with a new introduction to it, and applied to the times and kingdom of the Messiah, and; with great propriety, since the ark was an eminent type of him. The inscription in the Syriac version is, "a Psalm of David, a Prophecy of the coming of the Messiah, and of the calling of the Gentiles that believe in him:'' and very rightly, since express mention is made of them in it, and of the publication of the Gospel among them; and clear reference is had to Christ, who is the Jehovah all along spoken of Jarchi well observes, that wherever a "new song" is mentioned, it is to be understood of future time, or the times of the Messiah; and the end of the psalm shows it, he cometh to judge, &c.
95:095:0: Սաղմոս ՚ի Դաւիթ. ՚ի ժամանակի զի տաճարն շինեցաւ. ՂԵ[7345]։[7345] Ոմանք.՚Ի ժամանակի յորում տաճարն շի՛՛։ Ուր Ոսկան յաւելու.Շինեցաւ յետ գերութեանն. Անվերնագիր ՚ի Հեբրայ՛՛։ 0 Սաղմոս Դաւթի, այն ժամանակ, երբ տաճարը շինուեց Սաղմոս Դաւթի. ի ժամանակի զի տաճարն շինեցաւ: 95:0: Սաղմոս ՚ի Դաւիթ. ՚ի ժամանակի զի տաճարն շինեցաւ. ՂԵ[7345]։ [7345] Ոմանք.՚Ի ժամանակի յորում տաճարն շի՛՛։ Ուր Ոսկան յաւելու.Շինեցաւ յետ գերութեանն. Անվերնագիր ՚ի Հեբրայ՛՛։ 0 Սաղմոս Դաւթի, այն ժամանակ, երբ տաճարը շինուեց zohrab-1805▾ eastern-1994▾ western am▾	95:095:0 [Хвалебная песнь Давида. На построение дома.] 95:1 ὅτε οτε when ὁ ο the οἶκος οικος home; household ᾠκοδομεῖτο οικοδομεω build μετὰ μετα with; amid τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity ᾠδὴ ωδη song τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ᾄσατε αδω sing τῷ ο the κυρίῳ κυριος lord; master ᾆσμα ασμα.1 innovative; fresh ᾄσατε αδω sing τῷ ο the κυρίῳ κυριος lord; master πᾶσα πας all; every ἡ ο the γῆ γη earth; land 95:1 לְ֭כוּ ˈlᵊḵû הלך walk נְרַנְּנָ֣ה nᵊrannᵊnˈā רנן cry of joy לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH נָ֝רִ֗יעָה ˈnārˈîʕā רוע shout לְ lᵊ לְ to צ֣וּר ṣˈûr צוּר rock יִשְׁעֵֽנוּ׃ yišʕˈēnû יֵשַׁע help 95:1. canite Domino canticum novum canite Domino omnis terraA canticle for David himself, when the house was built after the captivity. Sing ye to the Lord a new canticle: sing to the Lord, all the earth. 1. O SING unto the LORD a new song: sing unto the LORD, all the earth. ^[615] KJV Chapter [96] missing verse: 95:0 [Хвалебная песнь Давида. На построение дома.] 95:1 ὅτε οτε when ὁ ο the οἶκος οικος home; household ᾠκοδομεῖτο οικοδομεω build μετὰ μετα with; amid τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity ᾠδὴ ωδη song τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ᾄσατε αδω sing τῷ ο the κυρίῳ κυριος lord; master ᾆσμα ασμα.1 innovative; fresh ᾄσατε αδω sing τῷ ο the κυρίῳ κυριος lord; master πᾶσα πας all; every ἡ ο the γῆ γη earth; land 95:1 לְ֭כוּ ˈlᵊḵû הלך walk נְרַנְּנָ֣ה nᵊrannᵊnˈā רנן cry of joy לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH נָ֝רִ֗יעָה ˈnārˈîʕā רוע shout לְ lᵊ לְ to צ֣וּר ṣˈûr צוּר rock יִשְׁעֵֽנוּ׃ yišʕˈēnû יֵשַׁע help 95:1. canite Domino canticum novum canite Domino omnis terra A canticle for David himself, when the house was built after the captivity. Sing ye to the Lord a new canticle: sing to the Lord, all the earth. 1. O SING unto the LORD a new song: sing unto the LORD, all the earth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. Под "песнью новой", к которой приглашает писатель псалма всех евреев, нужно разуметь хвалебно-благодарственные. Новы они потому, что наполняют евреев новым радостным настроением, вселяя веру в лучшее будущее. Эта вера является началом новой жизни, жизни в согласии с Божественным законом, который был забыт ранее, а теперь, с воцарением Иосии, стал проповедоваться и проводиться в жизнь. Adam Clarke: Commentary on the Bible - 1831 96:1: Sing unto the Lord a new song - A song of peculiar excellence, for in this sense the term new is repeatedly taken in the Scriptures. He has done extraordinary things for us, and we should excel in praise and thanksgiving. Albert Barnes: Notes on the Bible - 1834 96:1: O sing unto the Lord a new song - See the notes at Psa 33:3. This is the only addition made to the original form of the psalm. The word new here implies that there was some fresh occasion for celebrating the praises of God; that some event had occurred, or that some truth relating to the divine character had now been made known, which could not well be expressed in any psalm or hymn then in use. It is a call on all to celebrate the praises of the Lord in a "new" song - new, particularly, as it calls on "all the earth" to join in it; and possibly this was designed to suggest the idea that while that temple stood, a dispensation would commence, under which the distinction between the Jews and the Gentiles would be broken down, and all mankind would unite in the praise of God. Sing unto the Lord, all the earth - All nations. All people had occasion to bless his name; to praise him. What he had done, what he was still doing, was of interest to all lands, and made an appeal to all people to praise him. The psalm is constructed on this supposition, that the occasion for praise referred to was one in which all people were interested; or, in other words, that Yahweh was the true God over all the nations, and that all people should acknowledge him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 96:1: am 2962, bc 1042 O sing: Psa 33:3, Psa 98:1, Psa 149:1; Ch1 16:23-33; Rev 5:9, Rev 14:3 sing unto: Psa 67:3-6, Psa 68:32; Rom 15:11 Carl Friedrich Keil and Franz Delitzsch 96:1 Call to the nation of Jahve to sing praise to its God and to evangelize the heathen. שׁירוּ is repeated three times. The new song assumes a new form of things, and the call thereto, a present which appeared to be a beginning that furnished a guarantee of this new state of things, a beginning viz., of the recognition of Jahve throughout the whole world of nations, and of His accession to the lordship over the whole earth. The new song is an echo of the approaching revelation of salvation and of glory, and this is also the inexhaustible material of the joyful tidings that go forth from day to day (מיּום ליום as in Esther 3:7, whereas in the Chronicles it is מיום אל־יום as in Num 30:15). We read Ps 96:1 verbally the same in Is 42:10; Ps 96:2 calls to mind Is 52:7; Is 60:6; and Ps 96:3, Is 66:19. Geneva 1599 96:1 O sing (a) unto the LORD a new song: sing unto the LORD, all the earth. (a) The prophet shows that the time will come, that all nations will have opportunity to praise the Lord for the revealing of his gospel. John Gill 96:1 O sing unto the Lord a new song,.... A famous excellent one, suited to Gospel times, on account of the new benefit and blessing of redemption and salvation lately obtained by the Messiah; which should be sung to him, who is the Lord or Jehovah here designed, by all the redeemed ones, Rev_ 5:9; see Gill on Ps 33:3, the Targum adds, "sing, ye angels on high:'' sing unto the Lord all the earth: not the whole land of Israel only, as Aben Ezra interprets it; though here the Saviour first appeared, taught his doctrines, wrought his miracles, suffered, and died for the salvation of his people; here the angels first begun the new song; and here those that believed in him first expressed that spiritual joy which afterwards spread through the whole world, and who are here called upon to sing; namely, all those that are redeemed from among men, throughout all the earth: believing Gentiles are here intended: the Targum is, "sing before the Lord, all ye righteous of the earth.'' John Wesley 96:1 O sing - Upon this new and great occasion, not the removal of the ark, but the coming of the Messiah. Robert Jamieson, A. R. Fausset and David Brown 96:1 The substance of this Psalm, and portions of the ninety-seventh, ninety-eighth, and hundredth, are found in 1Ch. 16:7-36, which was used by David's directions in the dedication of the tabernacle on Mount Zion. The dispensation of the Messiah was typified by that event, involving, as it did, a more permanent seat of worship, and the introduction of additional and more spiritual services. Hence the language of these Psalms may be regarded as having a higher import than that pertinent to the occasion on which it was thus publicly used. (Ps 96:1-13) All nations are invited to unite in this most joyful praise. new song--literally, "fresh," or new mercies (Ps 33:3; Ps 40:3).
95:195:1: Օրհնեցէ՛ք զՏէր յօրհնութիւն նոր, օրհնեցէ՛ք զՏէր ամենայն երկիր։ 1 Օրհնեցէ՛ք Տիրոջը նոր օրհներգով, օրհնեցէ՛ք Տիրոջը, համայն աշխարհի մարդիկ: [96:1] Նոր երգ երգեցէ՛ք Տէրոջը, Ո՛վ բոլոր երկիր, երգեցէ՛ք Տէրոջը։ Օրհնեցէք զՏէր յօրհնութիւն նոր. օրհնեցէք զՏէր ամենայն երկիր: 95:1: Օրհնեցէ՛ք զՏէր յօրհնութիւն նոր, օրհնեցէ՛ք զՏէր ամենայն երկիր։ 1 Օրհնեցէ՛ք Տիրոջը նոր օրհներգով, օրհնեցէ՛ք Տիրոջը, համայն աշխարհի մարդիկ: [96:1] Նոր երգ երգեցէ՛ք Տէրոջը, Ո՛վ բոլոր երկիր, երգեցէ՛ք Տէրոջը։ zohrab-1805▾ eastern-1994▾ western am▾	95:195:1 Воспойте Господу песнь новую; воспойте Господу, вся земля; 95:2 ᾄσατε αδω sing τῷ ο the κυρίῳ κυριος lord; master εὐλογήσατε ευλογεω commend; acclaim τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him εὐαγγελίζεσθε ευαγγελιζω deliver the good message / gospel; preach ἡμέραν ημερα day ἐξ εκ from; out of ἡμέρας ημερα day τὸ ο the σωτήριον σωτηριος salvation; saving αὐτοῦ αυτος he; him 95:2 נְקַדְּמָ֣ה nᵊqaddᵊmˈā קדם be in front פָנָ֣יו fānˈāʸw פָּנֶה face בְּ bᵊ בְּ in תֹודָ֑ה ṯôḏˈā תֹּודָה thanksgiving בִּ֝ ˈbi בְּ in זְמִרֹ֗ות zᵊmirˈôṯ זָמִיר song נָרִ֥יעַֽ nārˌîₐʕ רוע shout לֹֽו׃ lˈô לְ to 95:2. canite Domino benedicite nomini eius adnuntiate de die in diem salutare eiusSing ye to the Lord and bless his name: shew forth his salvation from day to day. 2. Sing unto the LORD, bless his name; shew forth his salvation from day to day. O sing unto the LORD a new song: sing unto the LORD, all the earth: 95:1 Воспойте Господу песнь новую; воспойте Господу, вся земля; 95:2 ᾄσατε αδω sing τῷ ο the κυρίῳ κυριος lord; master εὐλογήσατε ευλογεω commend; acclaim τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him εὐαγγελίζεσθε ευαγγελιζω deliver the good message / gospel; preach ἡμέραν ημερα day ἐξ εκ from; out of ἡμέρας ημερα day τὸ ο the σωτήριον σωτηριος salvation; saving αὐτοῦ αυτος he; him 95:2 נְקַדְּמָ֣ה nᵊqaddᵊmˈā קדם be in front פָנָ֣יו fānˈāʸw פָּנֶה face בְּ bᵊ בְּ in תֹודָ֑ה ṯôḏˈā תֹּודָה thanksgiving בִּ֝ ˈbi בְּ in זְמִרֹ֗ות zᵊmirˈôṯ זָמִיר song נָרִ֥יעַֽ nārˌîₐʕ רוע shout לֹֽו׃ lˈô לְ to 95:2. canite Domino benedicite nomini eius adnuntiate de die in diem salutare eius Sing ye to the Lord and bless his name: shew forth his salvation from day to day. 2. Sing unto the LORD, bless his name; shew forth his salvation from day to day. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2-6. Знакомство с этим законом, равно как с историей прошлой жизни евреев, раскрывает наглядно пред людьми величие обетований Божиих своему избранному племени, а вместе с тем и бесчисленные факты чудесного водительства, которые показывают, как велик Господь и как Он любит свой народ. От истинного еврея теперь требуется "благовествовать", провозглашать об этих делах ("спасение") Господа, среди всех народов возвещать Его чудеса, так как последние ясно свидетельствуют, что Иегова единый, истинный и страшный по могуществу Бог, тогда как боги других народов - простые изделия человеческих рук, безжизненные идолы. Вера и преданность этому великому Богу обеспечит покойное существование народа и вызывает в писателе приглашение к новым песням, к новому настроению не грустному и опасливому за свое поэтическое благосостояние и самостоятельность, а полному веры в Бога и хвалебному. Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 O sing unto the LORD a new song: sing unto the LORD, all the earth. 2 Sing unto the LORD, bless his name; show forth his salvation from day to day. 3 Declare his glory among the heathen, his wonders among all people. 4 For the LORD is great, and greatly to be praised: he is to be feared above all gods. 5 For all the gods of the nations are idols: but the LORD made the heavens. 6 Honour and majesty are before him: strength and beauty are in his sanctuary. 7 Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength. 8 Give unto the LORD the glory due unto his name: bring an offering, and come into his courts. 9 O worship the LORD in the beauty of holiness: fear before him, all the earth. These verses will be best expounded by pious and devout affections working in our souls towards God, with a high veneration for his majesty and transcendent excellency. The call here given us to praise God is very lively, the expressions are raised and repeated, to all which the echo of a thankful heart should make agreeable returns. I. We are here required to honour God, 1. With songs, v. 1, 2. Three times we are here called to sing unto the Lord; sing to the Father, to the Son, to the Holy Ghost, as it was in the beginning, when the morning stars sang together, is now, in the church militant, and ever shall be, in the church triumphant. We have reason to do it often, and we have need to be often reminded of it, and stirred up to it. Sing unto the Lord, that is, "Bless his name, speak well of him, that you may bring others to think well of him." (1.) Sing a new song, an excellent song, the product of new affections, clothed with new expressions. We speak of nothing more despicable than "an old song," but the newness of a song recommends it; for there we expect something surprising. A new song is a song for new favours, for those compassions which are new every morning. A new song is New-Testament song, a song of praise for the new covenant and the precious privileges of that covenant. A new song is a song that shall be ever new, and shall never wax old nor vanish away; it is an everlasting song, that shall never be antiquated or out of date. (2.) Let all the earth sing this song, not the Jews only, to whom hitherto the service of God had been appropriated, who could not sing the Lord's song in (would not sing it to) a strange land; but let all the earth, all that are redeemed from the earth, learn and sing this new song, Rev. xiv. 3. This is a prophecy of the calling of the Gentiles; all the earth shall have this new song put into their mouths, shall have both cause and call to sing it. (3.) Let the subject-matter of this song be his salvation, the great salvation which was to be wrought out by the Lord Jesus; that must be shown forth as the cause of this joy and praise. (4.) Let this song be sung constantly, not only in the times appointed for the solemn feasts, but from day to day; it is a subject that can never be exhausted. Let day unto day utter this speech, that, under the influence of gospel devotions, we may daily exemplify a gospel conversation. 2. With sermons (v. 3): Declare his glory among the heathen, even his wonders among all people. (1.) Salvation by Christ is here spoken of as a work of wonder, and that in which the glory of God shines very brightly; in showing forth that salvation we declare God's glory as it shines in the face of Christ. (2.) This salvation was, in the Old-Testament times, as heaven's happiness is now, a glory to be revealed; but in the fulness of time it was declared, and a full discovery made of that, even to babes, which prophets and kings desired and wished to see and might not. (3.) What was then discovered was declared only among the Jews, but it is now declared among the heathen, among all people; the nations which long sat in darkness now see this great light. The apostles' commission to preach the gospel to every creature is copied from this: Declare his glory among the heathen. 3. With religious services, v. 7-9. Hitherto, though in every nation those that feared God and wrought righteousness were accepted of him, yet instituted ordinances were the peculiarities of the Jewish religion; but, in gospel-times, the kindreds of the people shall be invited and admitted into the service of God and be as welcome as ever the Jews were. The court of the Gentiles shall no longer be an outward court, but shall be laid in common with the court of Israel. All the earth is here summoned to fear before the Lord, to worship him according to his appointment. In every place incense shall be offered to his name, Mal. i. 11; Zech. xiv. 17; Isa. lxvi. 23. This indeed spoke mortification to the Jews, but, withal, it gave a prospect of that which would redound very much to the glory of God and to the happiness of mankind. Now observe how the acts of devotion to God are here described. (1.) We must give unto the Lord; not as if God needed any thing, or could receive any thing, from us or any creature, which was not his own before, much less be benefited by it; but we must in our best affections, adorations, and services, return to him what we have received from him, and do it freely, as what we give; for God loves a cheerful giver. It is debt, it is rent, it is tribute, it is what must be paid, and, if not, will be recovered, and yet, if it come from holy love, God is pleased to accept it as a gift. (2.) We must acknowledge God to be the sovereign Lord and pay homage to him accordingly (v. 7): Give unto the Lord glory and strength, glory and empire, or dominion, so some. As a king, he is clothed with robes of glory and girt with the girdle of power, and we must subscribe to both. Thine is the kingdom, and therefore thine is the power and the glory. "Give the glory to God; do not take it to yourselves, nor give it to any creature." (3.) We must give unto the Lord the glory due unto his name, that is, to the discovery he has been pleased to make of himself to the children of men. In all the acts of religious worship this is that which we must aim at, to honour God, to pay him some of that reverence which we owe him as the best of beings and the fountain of our being. (4.) We must bring an offering in to his courts. We must bring ourselves, in the first place, the offering up of the Gentiles, Rom. xv. 16. We must offer up the sacrifices of praise continually (Heb. xiii. 15), must often appear before God in public worship and never appear before him empty. (5.) We must worship him in the beauty of holiness, in the solemn assembly where divine institutions are religiously observed, the beauty of which is their holiness, that is, their conformity to the rule. We must worship him with holy hearts, sanctified by the grace of God, devoted to the glory of God, and purified from the pollutions of sin. (6.) We must fear before him; all the acts of worship must be performed from a principle of the fear of God and with a holy awe and reverence. II. In the midst of these calls to praise God and give glory to him glorious things are here said of him, both as motives to praise and matter of praise: The Lord is great, and therefore greatly to be praised (v. 4) and to be feared, great and honourable to his attendants, great and terrible to his adversaries. Even the new song proclaims God great as well as good; for his goodness is his glory; and, when the everlasting gospel is preached, it is this, Fear God, and give glory to him, Rev. xiv. 6, 7. 1. He is great in his sovereignty over all that pretend to be deities; none dare vie with him: He is to be feared above all gods--all princes, who were often deified after their deaths, and even while they lived were adored as petty gods--or rather all idols, the gods of the nations v. 5. All the earth being called to sing the new song, they must be convinced that the Lord Jehovah, to whose honour they must sing it, is the one only living and true God, infinitely above all rivals and pretenders; he is great, and they are little; he is all, and they are nothing; so the word used for idols signifies, for we know that an idol is nothing in the world, 1 Cor. viii. 4. 2. He is great in his right, even to the noblest part of the creation; for it is his own work and derives its being from him: The Lord made the heavens and all their hosts; they are the work of his fingers (Ps. viii. 3), so nicely, so curiously, are they made. The gods of the nations were all made--gods, the creatures of men's fancies; but our God is the Creator of the sun, moon, and stars, those lights of heaven, which they imagined to be gods and worshipped as such. 3. He is great in the manifestation of his glory both in the upper and lower world, among his angels in heaven and his saints on earth (v. 6): Splendour and majesty are before him, in his immediate presence above, where the angels cover their faces, as unable to bear the dazzling lustre of his glory. Strength and beauty are in his sanctuary, both that above and this below. In God there is every thing that is awful and yet every thing that is amiable. If we attend him in his sanctuary, we shall behold his beauty, for God is love, and experience his strength, for he is our rock. Let us therefore go forth in his strength, enamoured with his beauty. Adam Clarke: Commentary on the Bible - 1831 96:2: Show forth his salvation from day to day - The original is very emphatic, בשרו מיום ליום ישועתו basseru miyom leyom yeshuatho "Preach the Gospel of his salvation from day to day." To the same effect the Septuagint, Ευαγγελιζεσθε ἡμεραν εξ ἡμερας το σωτηριον αυτου, "Evangelize his salvation from day to day." Albert Barnes: Notes on the Bible - 1834 96:2: Sing unto the Lord, bless his name - This verse is substantially the same as Ch1 16:23; "Sing unto the Lord, all the earth; show forth from day to day his salvation." Show forth his salvation - His interposition; the fact that he has saved or delivered us. This may have referred originally in particular to what he had done to save the people in time of danger, but the language is such also as to express salvation in a higher sense - salvation from sin and death. As such it may be employed to express what God has done for mankind - for all people, Jews and Gentiles - in providing a way of salvation, and making it possible that they should reach heaven. For this all people have occasion for praise. From day to day - Continually; always. It is a fit subject for unceasing praise. Every man should praise God every day - on each returning morning, and on every evening - for the assurance that there is a way of salvation provided for him, and "that he may be happy foRev_er." If we had right feelings, this would be the first thought which would burst upon the mind each morning, irradiating, as with sunbeams, all around us; and it would be the last thought which would linger in the soul as we lie down at night, and close our eyes in slumber - making us grateful, calm, happy, as we sink to rest, for whether we wake or not in this world we may be foRev_er happy. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 96:2: bless: Psa 72:17, Psa 72:18, Psa 103:1, Psa 103:2, Psa 103:20-22, Psa 104:1, Psa 145:1, Psa 145:10; Ch1 29:20; Eph 1:3; Rev 5:13 show: Psa 40:10, Psa 71:15; Isa 40:9, Isa 52:7, Isa 52:8; Mar 16:15; Act 13:26; Rom 10:14-18 John Gill 96:2 Sing unto the Lord,.... Which is repeated to show the vehemency of the speaker, and the importance of the work exhorted to: this being the third time that the word Lord or Jehovah is mentioned, have led some to think of the trinity of Persons, Father, Son, and Spirit, the one only Jehovah, to whom the new song of salvation is to be sung, because of their joyful concern in it; the Father has contrived it, the Son has effected it, and the Spirit applies it: bless his name: speak well of him, whose name is excellent and glorious, sweet and precious; even every name of his, Jesus, Immanuel, &c. proclaim him the ever blessed God, as he is, as comes before with the blessings of goodness, and made most blessed for ever; as Mediator, ascribe all spiritual blessings to him, and bless him for them, and give him the glory and honour of them: show forth his salvation from day today; the salvation of his people he undertook, and has completed; publish that as a piece of good news, as glad tidings; so the word (n) used signifies; even evangelizing, or preaching the Gospel; for this is the Gospel, the sum and substance of it, salvation by Jesus Christ: this may be considered as directed to ministers of the Gospel, whose work it is, more peculiarly, to show forth the salvation of Christ; to point him out as a Saviour to sensible sinners; to declare that this salvation is done, is wrought out for sinners, is full and complete; is to be had freely, and to be had now; and this is to be done from day today, one Lord's day after another, frequently and constantly, when opportunity serves. (n) "evangelizate", Montanus, Tigurine version, Musculus, Cocceius, Michaelis. Robert Jamieson, A. R. Fausset and David Brown 96:2 show forth--literally, "declare joyful tidings." salvation--illustrates His glory in its wonders of love and mercy.
95:295:2: Օրհնեցէ՛ք զՏէր եւ օրհնեցէ՛ք զանո՛ւն նորա, աւետարանեցէ՛ք օրըստօրէ՛ զփրկութիւն նորա։ 2 Օրհնեցէ՛ք Տիրոջն ու օրհնեցէ՛ք անունը նրա, օրըստօրէ աւետեցէ՛ք փրկութիւնը նրա: 2 Երգեցէ՛ք Տէրոջը, օրհնեցէ՛ք անոր անունը։Օրէ օր անոր փրկութիւնը քարոզեցէ՛ք։ Օրհնեցէք զՏէր եւ օրհնեցէք զանուն նորա, աւետարանեցէք օր ըստ օրէ զփրկութիւն նորա: 95:2: Օրհնեցէ՛ք զՏէր եւ օրհնեցէ՛ք զանո՛ւն նորա, աւետարանեցէ՛ք օրըստօրէ՛ զփրկութիւն նորա։ 2 Օրհնեցէ՛ք Տիրոջն ու օրհնեցէ՛ք անունը նրա, օրըստօրէ աւետեցէ՛ք փրկութիւնը նրա: 2 Երգեցէ՛ք Տէրոջը, օրհնեցէ՛ք անոր անունը։Օրէ օր անոր փրկութիւնը քարոզեցէ՛ք։ zohrab-1805▾ eastern-1994▾ western am▾	95:295:2 пойте Господу, благословляйте имя Его, благовествуйте со дня на день спасение Его; 95:3 ἀναγγείλατε αναγγελλω announce ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste τὴν ο the δόξαν δοξα glory αὐτοῦ αυτος he; him ἐν εν in πᾶσι πας all; every τοῖς ο the λαοῖς λαος populace; population τὰ ο the θαυμάσια θαυμασιος wonderful; wonders αὐτοῦ αυτος he; him 95:3 כִּ֤י kˈî כִּי that אֵ֣ל ʔˈēl אֵל god גָּדֹ֣ול gāḏˈôl גָּדֹול great יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king גָּ֝דֹ֗ול ˈgāḏˈôl גָּדֹול great עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s) 95:3. narrate in gentibus gloriam eius in universis populis mirabilia eiusDeclare his glory among the Gentiles: his wonders among all people. 3. Declare his glory among the nations, his marvelous works among all the peoples. Sing unto the LORD, bless his name; shew forth his salvation from day to day: 95:2 пойте Господу, благословляйте имя Его, благовествуйте со дня на день спасение Его; 95:3 ἀναγγείλατε αναγγελλω announce ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste τὴν ο the δόξαν δοξα glory αὐτοῦ αυτος he; him ἐν εν in πᾶσι πας all; every τοῖς ο the λαοῖς λαος populace; population τὰ ο the θαυμάσια θαυμασιος wonderful; wonders αὐτοῦ αυτος he; him 95:3 כִּ֤י kˈî כִּי that אֵ֣ל ʔˈēl אֵל god גָּדֹ֣ול gāḏˈôl גָּדֹול great יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king גָּ֝דֹ֗ול ˈgāḏˈôl גָּדֹול great עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s) 95:3. narrate in gentibus gloriam eius in universis populis mirabilia eius Declare his glory among the Gentiles: his wonders among all people. 3. Declare his glory among the nations, his marvelous works among all the peoples. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 96:3: Declare his glory among the heathen - The heathen do not know the true God: as his being and attributes are at the foundation of all religion, these are the first subjects of instruction for the Gentile world. Declare, ספרו sapperu, detail, number out his glory, כבודו kebodo, his splendor and excellence. His wonders among all people - Declare also to the Jews his wonders, נפלאותיו niphleothaiv, his miracles. Dwell on the works which he shall perform in Judea. The miracles which Christ wrought among the Jews were full proof that he was not only the Messiah, but the mighty power of God. Albert Barnes: Notes on the Bible - 1834 96:3: Declare his glory among the heathen - Among the nations; the people who are not Hebrews. The meaning is, Let it be proclaimed in all lands, among all people. Let it not be confined to those who are professedly his people, but let it be announced everywhere. This is copied literally from Ch1 16:24. His wonders among all people - His "marvelous works;" those things which are suited to produce astonishment in the mind. The reference is to those works and doings of God which lie so far beyond the power of any created being, and which by their vastness, their wisdom, and their benevolence, are suited to produce a deep impression on the human mind. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 96:3: Psa 22:27, Psa 72:18, Psa 72:19, Psa 117:1, Psa 117:2; Isa 19:23-25, Isa 49:6; Dan 4:1-3, Dan 6:26, Dan 6:27; Mic 4:2; Zac 9:10; Mat 28:19; Luk 24:47; Rev 14:6, Rev 14:7 John Gill 96:3 Declare his glory among the Heathen,.... What a glorious Person the Messiah is; the brightness of his Father's glory; having all the perfections of deity in him; how the glory of God appears in him, and in all that he has done; and especially in the work of redemption, in which the glory of divine wisdom, power, justice, truth, and faithfulness, love, grace, and mercy, is richly displayed; say what glory he is advanced unto, having done his work, being highly exalted, set at the right hand of God, and crowned with glory and honour; and what a fulness of grace there is in him, for the supply of his people; and what a glory is on him, which they shall behold to all eternity: his wonders among all people: what a wonderful person he is, God manifest in the flesh; what wonderful love he has shown in his incarnation, obedience, sufferings, and death; what amazing miracles he wrought, and what a wonderful work he performed; the work of our redemption, the wonder of men and angels; declare his wonderful resurrection from the dead, his ascension to heaven, sitting at the right hand of God, and intercession for his people; the wonderful effusion of his Spirit, and the conquests of his grace, and the enlargement of his kingdom in the world; as also what wonders will be wrought by him when he appears a second time; how the dead will be raised and all will be judged.
95:395:3: Պատմեցէ՛ք ՚ի հեթանոսս զփառս նորա, յամենայն ժողովուրդս զսքանչելիս նորա։ 3 Հեթանոսների մէջ փառքը պատմեցէ՛ք նրա, եւ բոլոր ժողովուրդների մէջ՝ սքանչելագործութիւնները նրա: 3 Անոր փառքը ազգերուն մէջ պատմեցէ՛քՈւ անոր հրաշքները՝ բոլոր ժողովուրդներուն մէջ, Պատմեցէք ի հեթանոսս զփառս նորա, յամենայն ժողովուրդս զսքանչելիս նորա: 95:3: Պատմեցէ՛ք ՚ի հեթանոսս զփառս նորա, յամենայն ժողովուրդս զսքանչելիս նորա։ 3 Հեթանոսների մէջ փառքը պատմեցէ՛ք նրա, եւ բոլոր ժողովուրդների մէջ՝ սքանչելագործութիւնները նրա: 3 Անոր փառքը ազգերուն մէջ պատմեցէ՛քՈւ անոր հրաշքները՝ բոլոր ժողովուրդներուն մէջ, zohrab-1805▾ eastern-1994▾ western am▾	95:395:3 возвещайте в народах славу Его, во всех племенах чудеса Его; 95:4 ὅτι οτι since; that μέγας μεγας great; loud κύριος κυριος lord; master καὶ και and; even αἰνετὸς αινετος vehemently; tremendously φοβερός φοβερος fearful; fearsome ἐστιν ειμι be ἐπὶ επι in; on πάντας πας all; every τοὺς ο the θεούς θεος God 95:4 אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ֭ ˈbᵊ בְּ in יָדֹו yāḏˌô יָד hand מֶחְקְרֵי־ meḥqᵊrê- מֶחְקָר [uncertain] אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and תֹועֲפֹ֖ות ṯôʕᵃfˌôṯ תֹּועָפֹות horns הָרִ֣ים hārˈîm הַר mountain לֹֽו׃ lˈô לְ to 95:4. quia magnus Dominus et laudabilis nimis terribilis est super omnes deosFor the Lord is great, and exceedingly to be praised: he is to be feared above all gods. 4. For great is the LORD, and highly to be praised: he is to be feared above all gods. Declare his glory among the heathen, his wonders among all people: 95:3 возвещайте в народах славу Его, во всех племенах чудеса Его; 95:4 ὅτι οτι since; that μέγας μεγας great; loud κύριος κυριος lord; master καὶ και and; even αἰνετὸς αινετος vehemently; tremendously φοβερός φοβερος fearful; fearsome ἐστιν ειμι be ἐπὶ επι in; on πάντας πας all; every τοὺς ο the θεούς θεος God 95:4 אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ֭ ˈbᵊ בְּ in יָדֹו yāḏˌô יָד hand מֶחְקְרֵי־ meḥqᵊrê- מֶחְקָר [uncertain] אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and תֹועֲפֹ֖ות ṯôʕᵃfˌôṯ תֹּועָפֹות horns הָרִ֣ים hārˈîm הַר mountain לֹֽו׃ lˈô לְ to 95:4. quia magnus Dominus et laudabilis nimis terribilis est super omnes deos For the Lord is great, and exceedingly to be praised: he is to be feared above all gods. 4. For great is the LORD, and highly to be praised: he is to be feared above all gods. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 96:4: He is to be feared above all gods - I think the two clauses of this verse should be read thus: - Jehovah is great, and greatly to be praised. Elohim is to be feared above all. I doubt whether the word אלהים Elohim is ever, by fair construction, applied to false gods or idols. The contracted form in the following verse appears to have this meaning. Albert Barnes: Notes on the Bible - 1834 96:4: For the Lord is great - Yahweh is great. See the notes at Psa 77:13. This verse is taken literally from Ch1 16:25. And greatly to be praised - Worthy of exalted praise and adoration. He is to be feared above all gods - He is to be Rev_erenced and adored above all that are called gods. Higher honor is to be given him; more lofty praise is to be ascribed to him. He is Ruler over all the earth, and has a claim to universal praise. Even if it were admitted that they were real gods, yet it would still be true that they were local and inferior divinities; that they ruled only over the particular countries where they were worshipped and acknowledged as gods, and that they had no claim to "universal" adoration as Yahweh has. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 96:4: For the: Psa 18:3, Psa 86:10, Psa 89:7, Psa 145:3; Exo 18:11; Sa1 4:8; Neh 9:5 and greatly: Psa 18:3 he is: Psa 66:3, Psa 66:5, Psa 76:7, Psa 89:7, Psa 95:3; Jer 5:22, Jer 10:6, Jer 10:7; Luk 12:5; Rev 15:4 Carl Friedrich Keil and Franz Delitzsch 96:4 Confirmation of the call from the glory of Jahve that is now become manifest. The clause Ps 96:4, as also Ps 145:3, is taken out of Ps 48:2. כל־אלהים is the plural of כּל־אלוהּ, every god, 2Chron 32:15; the article may stand here or be omitted (Ps 95:3, cf. Ps 113:4). All the elohim, i.e., gods, of the peoples are אלילים (from the negative אל), nothings and good-for-nothings, unreal and useless. The lxx renders δαιμόνια, as though the expression were שׁדים (cf. 1Cor 10:20), more correctly εἴδωλα in Rev_ 9:20. What Ps 96:5 says is wrought out in Isa 40, Isa 44, and elsewhere; אלילים is a name of idols that occurs nowhere more frequently than in Isaiah. The sanctuary (Ps 96:6) is here the earthly sanctuary. From Jerusalem, over which the light arises first of all (Isa. 60), Jahve's superterrestrial doxa now reveals itself in the world. הוד־והדר is the usual pair of words for royal glory. The chronicler reads Ps 96:6 עז וחדוה בּמקמו, might and joy are in His place (הדוה( ecalp siH ni era yoj d a late word, like אחוה, brotherhood, brotherly affection, from an old root, Ex 18:9). With the place of God one might associate the thought of the celestial place of God transcending space; the chronicler may, however, have altered במקדשׁו into במקמו because when the Ark was brought in, the Temple (בית המקדשׁ) was not yet built. Geneva 1599 96:4 For the LORD [is] (b) great, and greatly to be praised: he [is] to be feared above all gods. (b) Seeing he will reveal himself to all nations contrary to their own expectation, they should all worship him contrary to their own imaginations, and only as he has appointed. John Gill 96:4 For the Lord is great,.... In the perfections of his nature; in the works of his hands, of creation, providence, and redemption; and in the several offices he bears and executes: and greatly to be praised; because of his greatness and glory; See Gill on Ps 48:1, he is to be feared above all gods; the angels by whom he is worshipped; civil magistrates, among whom he presides, and judges; and all the fictitious deities of the Gentiles, who are not to be named with him, and to whom no fear, reverence, and worship, are due. John Wesley 96:4 Gods - The gods of the nations, as the next verse expounds it. Robert Jamieson, A. R. Fausset and David Brown 96:4 For He is not a local God, but of universal agency, while idols are nothing.
95:495:4: Մեծ է Տէր եւ օրհնեալ է յոյժ, ահարկո՛ւ է նա ՚ի վերայ ամենայն կռոց։ 4 Մեծ է Տէրն ու անչափ օրհնեալ, ահարկու է նա բոլոր կուռքերից աւելի: 4 Քանզի Տէրը մեծ է ու խիստ գովելի։Անիկա բոլոր աստուածներուն վրայ ահաւոր է, Մեծ է Տէր եւ օրհնեալ է յոյժ, ահարկու է նա ի վերայ ամենայն ^[609]կռոց: 95:4: Մեծ է Տէր եւ օրհնեալ է յոյժ, ահարկո՛ւ է նա ՚ի վերայ ամենայն կռոց։ 4 Մեծ է Տէրն ու անչափ օրհնեալ, ահարկու է նա բոլոր կուռքերից աւելի: 4 Քանզի Տէրը մեծ է ու խիստ գովելի։Անիկա բոլոր աստուածներուն վրայ ահաւոր է, zohrab-1805▾ eastern-1994▾ western am▾	95:495:4 ибо велик Господь и достохвален, страшен Он паче всех богов. 95:5 ὅτι οτι since; that πάντες πας all; every οἱ ο the θεοὶ θεος God τῶν ο the ἐθνῶν εθνος nation; caste δαιμόνια δαιμονιον demon ὁ ο the δὲ δε though; while κύριος κυριος lord; master τοὺς ο the οὐρανοὺς ουρανος sky; heaven ἐποίησεν ποιεω do; make 95:5 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֣ו lˈô לְ to הַ֭ ˈha הַ the יָּם yyˌom יָם sea וְ wᵊ וְ and ה֣וּא hˈû הוּא he עָשָׂ֑הוּ ʕāśˈāhû עשׂה make וְ֝ ˈw וְ and יַבֶּ֗שֶׁת yabbˈešeṯ יַבֶּשֶׁת dry land יָדָ֥יו yāḏˌāʸw יָד hand יָצָֽרוּ׃ yāṣˈārû יצר shape 95:5. omnes enim dii populorum sculptilia Dominus autem caelos fecitFor all the gods of the Gentiles are devils: but the Lord made the heavens. 5. For all the gods of the peoples are idols: but the LORD made the heavens. For the LORD [is] great, and greatly to be praised: he [is] to be feared above all gods: 95:4 ибо велик Господь и достохвален, страшен Он паче всех богов. 95:5 ὅτι οτι since; that πάντες πας all; every οἱ ο the θεοὶ θεος God τῶν ο the ἐθνῶν εθνος nation; caste δαιμόνια δαιμονιον demon ὁ ο the δὲ δε though; while κύριος κυριος lord; master τοὺς ο the οὐρανοὺς ουρανος sky; heaven ἐποίησεν ποιεω do; make 95:5 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֣ו lˈô לְ to הַ֭ ˈha הַ the יָּם yyˌom יָם sea וְ wᵊ וְ and ה֣וּא hˈû הוּא he עָשָׂ֑הוּ ʕāśˈāhû עשׂה make וְ֝ ˈw וְ and יַבֶּ֗שֶׁת yabbˈešeṯ יַבֶּשֶׁת dry land יָדָ֥יו yāḏˌāʸw יָד hand יָצָֽרוּ׃ yāṣˈārû יצר shape 95:5. omnes enim dii populorum sculptilia Dominus autem caelos fecit For all the gods of the Gentiles are devils: but the Lord made the heavens. 5. For all the gods of the peoples are idols: but the LORD made the heavens. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 96:5: All the gods of the nations are idols - אלהי elohey. All those reputed or worshipped as gods among the heathens are אלילים elilim, vanities, emptinesses, things of nought. Instead of being Elohim, they are elilim; they are not only not God, but they are nothing." "Jehovah made the heavens." He who is the creator is alone worthy of adoration. Albert Barnes: Notes on the Bible - 1834 96:5: For all the gods of the nations are idols - All the gods worshipped by the people of other lands are mere "idols." None of them can claim to have a real existence as gods. The word here rendered "idols" is translated by the Septuagint, δαιμόνια daimonia, "demons." So the Latin Vulgate "daemonia." The Hebrew word - אליל 'ĕ lı̂ yl - means properly "of nothing, nought, empty, vain." See Job 13:4. The meaning here is, that they were mere nothings; they had no real existence; they were the creations of the imagination; they could not in any sense be regarded as what it was pretended they were; they had no claim to Rev_erence and worship as gods. Of most of them it was a fact that they had no existence at all, but were mere creatures of fancy. Of those that did really exist, as the sun, moon, stars, animals, or the spirits of departed people, though it was true that they had an actual existence, yet it was also true that they had no existence "as gods," or as entitled to worship; and hence, it was also true that the worship offered to them was as vain as that which was offered to mere beings of the imagination. This verse is extracted literally from Ch1 16:26. The Hebrew is the same. But the Lord made the heavens - Yahweh created the heavenly hosts, and therefore he is the true God, and is entitled to worship. The power of "creation" - of causing anything to exist where there was nothing before - must pertain to God alone, and is the highest act of Divinity. No pretended pagan god has that power; no man has that power. The true God has reserved the exercise of that power to himself, and has never, in any instance, imparted it to a created being. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 96:5: For: Psa 115:3-8, Psa 135:15, Psa 135:18; isa 44:8-28, Isa 46:1, Isa 46:2; Jer 10:3-5, Jer 10:11, Jer 10:12, Jer 10:14, Jer 10:15; Act 19:26; Co1 8:4 but: Psa 115:15; Gen 1:1; Isa 42:5; Jer 10:11 Geneva 1599 96:5 For all the gods of the nations [are] idols: but the LORD (c) made the heavens. (c) Then the idols or whatever did not make the heavens, are not God. John Gill 96:5 For all the gods of the nations are idols,.... Or are "nothings" (o), nonentities; such as have not, and never had, any being, at least many of them, but in the fancies of men; and all of them such as have no divinity in them; an idol is nothing in the world, 1Cor 8:4, but the Lord made the heavens; and all the hosts of them, the sun, moon, and stars; these are the curious workmanship of his fingers, and which declare his glory, and show him to be truly and properly God, who is to be feared and worshipped; see Heb 1:10. (o) "nihila", Tigurine version, Cocceius, Michaelis.
95:595:5: Ամենայն կուռք հեթանոսաց դեւք են, եւ Տէր զերկի՛նս արար[7346]։ [7346] Ոմանք.Այլ Տէր զերկինս արար։ 5 Հեթանոսների բոլոր կուռքերը դեւեր են, իսկ Տէրն արարիչն է երկնքի: 5 Վասն զի ազգերուն բոլոր աստուածները կուռքեր* են, Բայց Եհովան երկինքը ստեղծեց։ ամենայն կուռք հեթանոսաց դեւք`` են, այլ Տէր զերկինս արար: 95:5: Ամենայն կուռք հեթանոսաց դեւք են, եւ Տէր զերկի՛նս արար[7346]։ [7346] Ոմանք.Այլ Տէր զերկինս արար։ 5 Հեթանոսների բոլոր կուռքերը դեւեր են, իսկ Տէրն արարիչն է երկնքի: 5 Վասն զի ազգերուն բոլոր աստուածները կուռքեր* են, Բայց Եհովան երկինքը ստեղծեց։ zohrab-1805▾ eastern-1994▾ western am▾	95:595:5 Ибо все боги народов идолы, а Господь небеса сотворил. 95:6 ἐξομολόγησις εξομολογησις and; even ὡραιότης ωραιοτης in the face; facing αὐτοῦ αυτος he; him ἁγιωσύνη αγιωσυνη holiness καὶ και and; even μεγαλοπρέπεια μεγαλοπρεπεια in τῷ ο the ἁγιάσματι αγιασμα he; him 95:6 בֹּ֭אוּ ˈbōʔû בוא come נִשְׁתַּחֲוֶ֣ה ništaḥᵃwˈeh חוה bow down וְ wᵊ וְ and נִכְרָ֑עָה niḵrˈāʕā כרע kneel נִ֝בְרְכָ֗ה ˈnivrᵊḵˈā ברך kneel לִֽ lˈi לְ to פְנֵי־ fᵊnê- פָּנֶה face יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH עֹשֵֽׂנוּ׃ ʕōśˈēnû עשׂה make 95:6. gloria et decor ante vultum eius fortitudo et exultatio in sanctuario eiusPraise and beauty are before him: holiness and majesty in his sanctuary. 6. Honour and majesty are before him: strength and beauty are in his sanctuary. For all the gods of the nations [are] idols: but the LORD made the heavens: 95:5 Ибо все боги народов идолы, а Господь небеса сотворил. 95:6 ἐξομολόγησις εξομολογησις and; even ὡραιότης ωραιοτης in the face; facing αὐτοῦ αυτος he; him ἁγιωσύνη αγιωσυνη holiness καὶ και and; even μεγαλοπρέπεια μεγαλοπρεπεια in τῷ ο the ἁγιάσματι αγιασμα he; him 95:6 בֹּ֭אוּ ˈbōʔû בוא come נִשְׁתַּחֲוֶ֣ה ništaḥᵃwˈeh חוה bow down וְ wᵊ וְ and נִכְרָ֑עָה niḵrˈāʕā כרע kneel נִ֝בְרְכָ֗ה ˈnivrᵊḵˈā ברך kneel לִֽ lˈi לְ to פְנֵי־ fᵊnê- פָּנֶה face יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH עֹשֵֽׂנוּ׃ ʕōśˈēnû עשׂה make 95:6. gloria et decor ante vultum eius fortitudo et exultatio in sanctuario eius Praise and beauty are before him: holiness and majesty in his sanctuary. 6. Honour and majesty are before him: strength and beauty are in his sanctuary. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 96:6: Honour and majesty are before him - Does this refer to the cloud of his glory that preceded the ark in their journeying through the wilderness? The words strength and beauty, and glory and strength, Psa 96:7, are those by which the ark is described, Psa 78:61. Albert Barnes: Notes on the Bible - 1834 96:6: Honour and majesty are before him - This part of the verse is taken literally from Ch1 16:27. The meaning is, that that which constitutes honor, glory, majesty, is in his presence, or wheRev_er he is. Whereever he manifests himself, there are the exhibitions of honor and majesty. They are always the accompaniments of his presence. Strength and beauty are in his sanctuary - This is slightly varied from the parallel passage in Ch1 16:27. The word rendered "strength" is in both places the same. The word rendered "beauty" here - תפארת tiph'ereth - is in Ch1 16:27 חדוה chedvâ h - "joy or gladness." The word here rendered "sanctuary" - מקדשׁ miqdâ sh - is in Ch1 16:27 - מקום mâ qô m - "place." These variations are such as to show that the psalm is not a mere extract, but that it was altered of design, and adapted to the occasion on which it was to be employed - confirming the supposition that it may have been used in the re-dedication of the temple after the return from the captivity. The word "sanctuary" refers to the holy place where God dwells; his sacred abode, whether his residence in heaven, or the temple on earth as the place of his earthly habitation. When it is said that "strength" is there, it means that the dwelling-place of God is the source of "power," or that power emanates from thence; that is, from God himself. When it is said that "beauty" is there, the meaning is, that whatever is suited to charm by loveliness; whatever is a real ornament; whatever makes the world attractive; whatever beautifies and adorns creation, has its home in God; it proceeds from him. It may be added that whatever there is of "power" to reform the world, and convert sinners; whatever there is to turn people from their vicious and abandoned course of life; whatever there is to make the world better and happier, proceeds from the "sanctuary" - the church of God. Whatever there is that truly adorns society, and makes it more lovely and attractive; whatever there is that diffuses a charm over domestic and social life; whatever there is that makes the world more lovely or more desirable to live in - more courteous, more gentle, more humane, more kind, more forgiving - has its home in the "sanctuary," or emanates from the church of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 96:6: Honour: Psa 8:1, Psa 19:1, Psa 63:2, Psa 63:3, Psa 93:1, Psa 104:1; Heb 1:3; Pe2 1:16, Pe2 1:17 strength: Psa 27:4, Psa 29:1, Psa 29:2, Psa 29:9, Psa 50:2 sanctuary: Ch1 16:27 Geneva 1599 96:6 (d) Honour and majesty [are] before him: strength and beauty [are] in his sanctuary. (d) God cannot be known but by his strength and glory, the signs of which appear in his sanctuary. John Gill 96:6 Honour and majesty are before him,.... He being set down at the right hand of the throne of the Majesty in the heavens, and having honour and majesty laid upon him; being arrayed in robes of majesty, crowned with glory and honour, sitting on the same throne of glory with his Father, and having a sceptre of righteousness in his hand, and all the forms and ensigns of royalty and majesty about him; rays of light and glory darting from him; as well as those glorious and bright forms before him; the holy angels continually praising him; which is a much more noble sense than that of Kimchi's, who interprets them of the stars: strength and beauty are in his sanctuary; the Targum is, "the house of his sanctuary,'' the temple; the Gospel church, of which the temple or sanctuary was a figure: the strength of Christ is seen here, in the conversion of sinners by his Gospel, which is the rod of his strength, the power of God unto salvation, when it comes not in word only; and by which he also strengthens his people to the more vigorous exercise of grace and discharge of duty; here they go from strength to strength: the "beauty" of Christ is seen here; the King is held in the galleries of Gospel ordinances, and is beheld in his beauty; his people appear here in the beauties of holiness, and as a perfection of beauty, through the righteousness of Christ upon them; and as they observe the order of the Gospel, and do all things decently, and with a good decorum: or else, as Kimchi interprets it, heaven may be meant by the sanctuary, of which the holy place, made with hands, was a figure; here Christ reigns, girded with "strength"; here he rules as the Lord God omnipotent, having all power in heaven, and in earth, and doing according to his will in both; and from hence he shows himself strong on the behalf of his people; here. He, who is beauty itself, fairer than the children of men, dwells; here those beauteous forms of light and glory, the holy angels, are; and here the spirits of just men made perfect, who are without spot or wrinkle, or any such thing, have their abode: in 1Chron 16:27, it is, strength and gladness are in his place; among his people and worshippers there. John Wesley 96:6 Before him - In his presence. Robert Jamieson, A. R. Fausset and David Brown 96:6 Honour and majesty--are His attendants, declared in His mighty works, while power and grace are specially seen in His spiritual relations to His people.
95:695:6: Խոստովանութիւն եւ վայելչութիւն է առաջի նորա, սրբութիւն եւ մե՛ծ վայելչութիւն ՚ի սրբութեան նորա[7347]։ [7347] Ոմանք.Մեծվայելչութիւն է ՚ի սրբութիւն նորա։ 6 Խոստովանութիւն եւ վայելչութիւն կայ նրա առջեւ, սրբութիւն եւ մեծափառութիւն՝ նրա սրբարանում: 6 Փառք ու վայելչութիւն կայ անոր առջեւ, Զօրութիւն ու գեղեցկութիւն՝ անոր սրբարանին մէջ։ ^[610]Խոստովանութիւն եւ վայելչութիւն է առաջի նորա, ^[611]սրբութիւն եւ մեծվայելչութիւն ի սրբութեան նորա: 95:6: Խոստովանութիւն եւ վայելչութիւն է առաջի նորա, սրբութիւն եւ մե՛ծ վայելչութիւն ՚ի սրբութեան նորա[7347]։ [7347] Ոմանք.Մեծվայելչութիւն է ՚ի սրբութիւն նորա։ 6 Խոստովանութիւն եւ վայելչութիւն կայ նրա առջեւ, սրբութիւն եւ մեծափառութիւն՝ նրա սրբարանում: 6 Փառք ու վայելչութիւն կայ անոր առջեւ, Զօրութիւն ու գեղեցկութիւն՝ անոր սրբարանին մէջ։ zohrab-1805▾ eastern-1994▾ western am▾	95:695:6 Слава и величие пред лицем Его, сила и великолепие во святилище Его. 95:7 ἐνέγκατε φερω carry; bring τῷ ο the κυρίῳ κυριος lord; master αἱ ο the πατριαὶ πατρια lineage; family line τῶν ο the ἐθνῶν εθνος nation; caste ἐνέγκατε φερω carry; bring τῷ ο the κυρίῳ κυριος lord; master δόξαν δοξα glory καὶ και and; even τιμήν τιμη honor; value 95:7 כִּ֘י kˈî כִּי that ה֤וּא hˈû הוּא he אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) וַ wa וְ and אֲנַ֤חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we עַ֣ם ʕˈam עַם people מַ֭רְעִיתֹו ˈmarʕîṯô מַרְעִית pasturage וְ wᵊ וְ and צֹ֣אן ṣˈōn צֹאן cattle יָדֹ֑ו yāḏˈô יָד hand הַ֝ ˈha הַ the יֹּ֗ום yyˈôm יֹום day אִֽם־ ʔˈim- אִם if בְּ bᵊ בְּ in קֹלֹ֥ו qōlˌô קֹול sound תִשְׁמָֽעוּ׃ ṯišmˈāʕû שׁמע hear 95:7. adferte Domino familiae populorum adferte Domino gloriam et fortitudinemBring ye to the Lord, O ye kindreds of the Gentiles, bring ye to the Lord glory and honour: 7. Give unto the LORD, ye kindreds of the peoples, give unto the LORD glory and strength. Honour and majesty [are] before him: strength and beauty [are] in his sanctuary: 95:6 Слава и величие пред лицем Его, сила и великолепие во святилище Его. 95:7 ἐνέγκατε φερω carry; bring τῷ ο the κυρίῳ κυριος lord; master αἱ ο the πατριαὶ πατρια lineage; family line τῶν ο the ἐθνῶν εθνος nation; caste ἐνέγκατε φερω carry; bring τῷ ο the κυρίῳ κυριος lord; master δόξαν δοξα glory καὶ και and; even τιμήν τιμη honor; value 95:7 כִּ֘י kˈî כִּי that ה֤וּא hˈû הוּא he אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) וַ wa וְ and אֲנַ֤חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we עַ֣ם ʕˈam עַם people מַ֭רְעִיתֹו ˈmarʕîṯô מַרְעִית pasturage וְ wᵊ וְ and צֹ֣אן ṣˈōn צֹאן cattle יָדֹ֑ו yāḏˈô יָד hand הַ֝ ˈha הַ the יֹּ֗ום yyˈôm יֹום day אִֽם־ ʔˈim- אִם if בְּ bᵊ בְּ in קֹלֹ֥ו qōlˌô קֹול sound תִשְׁמָֽעוּ׃ ṯišmˈāʕû שׁמע hear 95:7. adferte Domino familiae populorum adferte Domino gloriam et fortitudinem Bring ye to the Lord, O ye kindreds of the Gentiles, bring ye to the Lord glory and honour: 7. Give unto the LORD, ye kindreds of the peoples, give unto the LORD glory and strength. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 7. Уверенность, что Бог защитит свой народ, побуждает писателя приглашать к добровольному подчинению Богу и благоговейному отношению к Нему и все языческие народы. Adam Clarke: Commentary on the Bible - 1831 96:7: Ye kindreds of the people - Ye families, all the tribes of Israel in your respective divisions. Albert Barnes: Notes on the Bible - 1834 96:7: Give unto the Lord - Ascribe unto the Lord - to Yahweh. This is extracted literally from Ch1 16:28. O ye kindreds of the people - Hebrew, "Families" of the people: people, as united by family ties. The idea is that of worship not merely as individuals, nor as a mere "aggregate" of individuals united by no common bonds, but as those united by strong ties; bound by blood and affection; constituted into communities. It is a call on such to worship God in their capacity as thus bound together; to come as families and to worship God. In other words, it is a call on families "as such" to acknowledge God. A family is a proper place where to honor God. When the same joy pervades all hearts in prosperity, and when all are alike made sorrowful in adversity, there is an evident fitness that all should unite in the same worship of God; and that, as in all other things they have common interests, sympathies, and affections, so they should have in religion - in the service of their Creator. Give unto the Lord glory and strength - That is, Proclaim that these belong to God; or, worship him as a God of glory and power. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 96:7: Give: Psa 29:1, Psa 29:2, Psa 68:32-34; Luk 2:14; Jde 1:25 O ye kindreds: Psa 22:27, Psa 66:1, Psa 66:2, Psa 67:3, Psa 67:4; Rom 15:9, Rom 15:10; Rev 5:9, Rev 19:6 glory: Ch1 29:11-13; Mat 6:13; Pe1 5:11; Jde 1:24, Jde 1:25; Rev 5:13, Rev 7:12, Rev 14:7; Rev 19:1 Carl Friedrich Keil and Franz Delitzsch 96:7 Call to the families of the peoples to worship God, the One, living, and glorious God. הבוּ is repeated three times here as Ps 29:1-11, of which the whole strophe is an echo. Isaiah (ch. 60) sees them coming in with the gifts which they are admonished to bring with them into the courts of Jahve (in Chr. only: לפניו). Instead of בּהדרת קדשׁ here and in the chronicler, the lxx brings the courts (חצרת) in once more; but the dependence of the strophe upon Ps 29:1-11 furnishes a guarantee for the "holy attire," similar to the wedding garment in the New Testament parable. Instead of מפּניו, Ps 96:9, the chronicler has מלּפניו, just as he also alternates with both forms, 2Chron 32:7, cf. 1Chron 19:18. Geneva 1599 96:7 Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and (e) strength. (e) As by experience you see that it is only due to him. John Gill 96:7 Give unto the Lord, O ye kindreds of the people,.... Or families (p): the Targum is, "give unto the Lord a song, ye families of the people;'' by whom are meant not the tribes and families of the people of Israel, but the Gentiles, the nations of the world, who were to be blessed in the seed of Abraham, the family of Egypt, and others; see Amos 3:2, Zech 14:17, even such as were chosen of them, taken out from among them for a people to his name; who were redeemed out of every kindred, tongue, people, and nation; and were taken, one of a city, and two of a family, and brought to Zion: give unto the Lord glory and strength; See Gill on Ps 29:1. (p) "familiae", Pagninus, Montanus, Junius & Tremellius, Piscator, &c. Robert Jamieson, A. R. Fausset and David Brown 96:7 Give--or, "ascribe" (Ps 29:1) due honor to Him, by acts of appointed and solemn worship in His house.
95:795:7: Մատուցէ՛ք Տեառն տո՛հմք ազանց, մատուցէ՛ք Տեառն զփա՛ռս եւ զպատիւ[7348], [7348] Ոմանք.Զփառս եւ զպատիւս։ 7 Մատուցեցէ՛ք Տիրոջը, ազգատոհմե՛ր, մատուցեցէ՛ք Տիրոջը փառք ու պատիւ: 7 Տէրոջը տուէ՛ք, ո՛վ ժողովուրդներու տոհմեր, Տէրոջը տուէք փառք ու զօրութիւն։ Մատուցէք Տեառն, տոհմք ազանց, մատուցէք Տեառն զփառս եւ զպատիւ: 95:7: Մատուցէ՛ք Տեառն տո՛հմք ազանց, մատուցէ՛ք Տեառն զփա՛ռս եւ զպատիւ[7348], [7348] Ոմանք.Զփառս եւ զպատիւս։ 7 Մատուցեցէ՛ք Տիրոջը, ազգատոհմե՛ր, մատուցեցէ՛ք Տիրոջը փառք ու պատիւ: 7 Տէրոջը տուէ՛ք, ո՛վ ժողովուրդներու տոհմեր, Տէրոջը տուէք փառք ու զօրութիւն։ zohrab-1805▾ eastern-1994▾ western am▾	95:795:7 Воздайте Господу, племена народов, воздайте Господу славу и честь; 95:8 ἐνέγκατε φερω carry; bring τῷ ο the κυρίῳ κυριος lord; master δόξαν δοξα glory ὀνόματι ονομα name; notable αὐτοῦ αυτος he; him ἄρατε αιρω lift; remove θυσίας θυσια immolation; sacrifice καὶ και and; even εἰσπορεύεσθε εισπορευομαι intrude; travel into εἰς εις into; for τὰς ο the αὐλὰς αυλη courtyard; fold αὐτοῦ αυτος he; him 95:8 אַל־ ʔal- אַל not תַּקְשׁ֣וּ taqšˈû קשׁה be hard לְ֭בַבְכֶם ˈlᵊvavᵊḵem לֵבָב heart כִּ ki כְּ as מְרִיבָ֑ה mᵊrîvˈā מְרִיבָה Meribah כְּ kᵊ כְּ as יֹ֥ום yˌôm יֹום day מַ֝סָּ֗ה ˈmassˈā מַסָּה Massah בַּ ba בְּ in † הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert 95:8. adferte Domino gloriam nomini eius levate munera et introite in atria eiusBring to the Lord glory unto his name. Bring up sacrifices, and come into his courts: 8. Give unto the LORD the glory due unto his name: bring an offering, and come into his courts. Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength: 95:7 Воздайте Господу, племена народов, воздайте Господу славу и честь; 95:8 ἐνέγκατε φερω carry; bring τῷ ο the κυρίῳ κυριος lord; master δόξαν δοξα glory ὀνόματι ονομα name; notable αὐτοῦ αυτος he; him ἄρατε αιρω lift; remove θυσίας θυσια immolation; sacrifice καὶ και and; even εἰσπορεύεσθε εισπορευομαι intrude; travel into εἰς εις into; for τὰς ο the αὐλὰς αυλη courtyard; fold αὐτοῦ αυτος he; him 95:8 אַל־ ʔal- אַל not תַּקְשׁ֣וּ taqšˈû קשׁה be hard לְ֭בַבְכֶם ˈlᵊvavᵊḵem לֵבָב heart כִּ ki כְּ as מְרִיבָ֑ה mᵊrîvˈā מְרִיבָה Meribah כְּ kᵊ כְּ as יֹ֥ום yˌôm יֹום day מַ֝סָּ֗ה ˈmassˈā מַסָּה Massah בַּ ba בְּ in † הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert 95:8. adferte Domino gloriam nomini eius levate munera et introite in atria eius Bring to the Lord glory unto his name. Bring up sacrifices, and come into his courts: 8. Give unto the LORD the glory due unto his name: bring an offering, and come into his courts. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 96:8: Come into his courts - Probably referring to the second temple. The reference must be either to the tabernacle or temple. Albert Barnes: Notes on the Bible - 1834 96:8: Give unto the Lord the glory due unto his name - This also is literally taken from 1 Chr. 16: Psa 96:1-13 :28. The margin here is, as in Hebrew, of "his name:" the honor of his name. The idea is that which is expressed in our translation. Bring to God what is due to him; or, render such an acknowledgment as he deserves and claims. Acknowledge him as God, and acknowledge him to be such a God as he is. Let the honor due to God as such be given him; and let the honor due to him, for the character which he actually has, be ascribed to him. Bring an offering - This is language taken from the temple-worship, and means that God is to be worshipped, in the manner which he has prescribed, as a suitable expression of his majesty. The word here rendered "offering" - מנחה minchā h - is that which is commonly used to denote a "bloodless" offering - a thank-offering. See the notes at Isa 1:13. And come into his courts - The courts or areas around the tabernacle and the temple, where sacrifices were made, and where the people worshipped. See the notes at Mat 21:12. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 96:8: the glory: Psa 108:3-5, Psa 111:9, Psa 148:13, Psa 148:14; Exo 34:5-9; Rev 15:4 due unto: Heb. of bring: Isa 60:6, Isa 60:7; Mal 1:11; Rom 12:1, Rom 15:16; Phi 2:17, Phi 4:18; Heb 13:13, Heb 13:15, Heb 13:16; Pe1 2:5; Rev 8:3, Rev 8:4 come: Psa 100:4 Geneva 1599 96:8 Give unto the LORD the glory [due unto] his name: bring (f) an offering, and come into his courts. (f) By offering up yourselves wholly to God, declare that you worship him only. John Gill 96:8 Give unto the Lord the glory due unto his name,.... Or "the glory of his name" (q); whose name is glorious and excellent, because of his nature and perfections, because of the works done by him, and because of his benefits and blessings bestowed on his creatures; wherefore it is his due, and their duty, to give him glory; See Gill on Ps 29:2; see Gill on Ps 66:2, the word "Jehovah", or "Lord", being thrice mentioned in this and the preceding verse, in the ascription of glory, may lead our thoughts to the trinity of Persons, Jehovah, Father, Son, and Spirit, to whom glory is to be equally given: bring an offering, and come into his courts; not ceremonial sacrifices, which are abolished under the Gospel dispensation, to which times this psalm belongs; but either the saints themselves, their bodies, as a holy, living, and acceptable sacrifice, and especially the sacrifices of a broken heart, with as much of their substance as is necessary for the relief of the poor, the support of the ministry, and the carrying on of the cause and interest of the Redeemer: the allusion is to the law that enjoined the Israelites not to appear empty before the Lord; but everyone to bring his gift according to his ability, Deut 16:16, or else their sacrifices of prayer and praise, which are the spiritual sacrifices of the Gospel dispensation, and are to be offered by the saints, as priests, to God through Christ; or rather the sacrifice of Christ himself, which is of a sweet smelling savour to God, makes way for access unto him, and acceptance with him; and which should be brought in the arms of faith, when they enter into the house of the Lord, and attend his word and ordinances; for, through this, their persons and services become acceptable to God, and the sins of their holy things are taken away. (q) "gloriam nominis ejus", Pagninus, Montanus, Cocceius, Gejerus; so Ainsworth, Junius & Tremellius, Piscator. Robert Jamieson, A. R. Fausset and David Brown 96:8 offering--of thanks.
95:895:8: մատուցէ՛ք Տեառն զփառս անուան նորա։ Առէ՛ք պատարագս եւ մտէ՛ք ՚ի սրահ նորա[7349], [7349] Ոմանք.՚Ի սրահս նորա։ 8 Մատուցեցէ՛ք Տիրոջը փառքն իր անուան, ընծանե՛ր վերցրէք ու մտէ՛ք սրահները նրա: 8 Տէրոջը տուէ՛ք իր անուանը փառքը. Ընծայ բերէ՛ք ու անոր սրահներուն մէջ մտէ՛ք. Մատուցէք Տեառն զփառս անուան նորա. առէք պատարագս եւ մտէք ի սրահս նորա: 95:8: մատուցէ՛ք Տեառն զփառս անուան նորա։ Առէ՛ք պատարագս եւ մտէ՛ք ՚ի սրահ նորա[7349], [7349] Ոմանք.՚Ի սրահս նորա։ 8 Մատուցեցէ՛ք Տիրոջը փառքն իր անուան, ընծանե՛ր վերցրէք ու մտէ՛ք սրահները նրա: 8 Տէրոջը տուէ՛ք իր անուանը փառքը. Ընծայ բերէ՛ք ու անոր սրահներուն մէջ մտէ՛ք. zohrab-1805▾ eastern-1994▾ western am▾	95:895:8 воздайте Господу славу имени Его, несите дары и идите во дворы Его; 95:9 προσκυνήσατε προσκυνεω worship τῷ ο the κυρίῳ κυριος lord; master ἐν εν in αὐλῇ αυλη courtyard; fold ἁγίᾳ αγιος holy αὐτοῦ αυτος he; him σαλευθήτω σαλευω sway; rock ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him πᾶσα πας all; every ἡ ο the γῆ γη earth; land 95:9 אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נִ֭סּוּנִי ˈnissûnî נסה try אֲבֹותֵיכֶ֑ם ʔᵃvôṯêḵˈem אָב father בְּ֝חָנ֗וּנִי ˈbᵊḥānˈûnî בחן examine גַּם־ gam- גַּם even רָא֥וּ rāʔˌû ראה see פָעֳלִֽי׃ foʕᵒlˈî פֹּעַל doing 95:9. adorate Dominum in decore sanctuarii paveat a facie eius omnis terraAdore ye the Lord in his holy court. Let all the earth be moved at his presence. 9. O worship the LORD in the beauty of holiness: tremble before him, all the earth. Give unto the LORD the glory [due unto] his name: bring an offering, and come into his courts: 95:8 воздайте Господу славу имени Его, несите дары и идите во дворы Его; 95:9 προσκυνήσατε προσκυνεω worship τῷ ο the κυρίῳ κυριος lord; master ἐν εν in αὐλῇ αυλη courtyard; fold ἁγίᾳ αγιος holy αὐτοῦ αυτος he; him σαλευθήτω σαλευω sway; rock ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him πᾶσα πας all; every ἡ ο the γῆ γη earth; land 95:9 אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נִ֭סּוּנִי ˈnissûnî נסה try אֲבֹותֵיכֶ֑ם ʔᵃvôṯêḵˈem אָב father בְּ֝חָנ֗וּנִי ˈbᵊḥānˈûnî בחן examine גַּם־ gam- גַּם even רָא֥וּ rāʔˌû ראה see פָעֳלִֽי׃ foʕᵒlˈî פֹּעַל doing 95:9. adorate Dominum in decore sanctuarii paveat a facie eius omnis terra Adore ye the Lord in his holy court. Let all the earth be moved at his presence. 9. O worship the LORD in the beauty of holiness: tremble before him, all the earth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 96:9: Worship the Lord in the beauty of holiness - I think בהדרת קדש behadrath kodesh, signifies holy ornaments, such as the high priest wore in his ministrations. These were given him for glory and beauty; and the psalmist calls on him to put on his sacerdotal garments, to bring his offering, מנחה minchah, and come into the courts of the Lord, and perform his functions, and make intercession for the people. Albert Barnes: Notes on the Bible - 1834 96:9: O worship the Lord in the beauty of holiness - This verse is literally taken from Ch1 16:29-30. The margin here is, "in the glorious sanctuary." The Septuagint, ἐν αὐλῇ ἁγίᾳ en aulē hagia - "in his holy court." So the Latin Vulgate. On the meanings of the expression, see the notes at Psa 29:2. Fear before him, all the earth - All lands; all people. The word rendered "fear" means properly to writhe, to twist, to be in pain; and then, to tremble, to quake, to be afraid. The word "tremble" would perhaps best express the idea here. It is that solemn awe produced by the sense of the divine presence and majesty which causes trembling. It denotes profound Rev_erence for God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 96:9: in the beauty of holiness: or, in the glorious sanctuary, Psa 29:2, Psa 110:3; Ezr 7:27; Eze 7:20; Dan 11:45; Luk 21:5, Luk 21:6 fear: Psa 33:8, Psa 76:7, Psa 76:11 John Gill 96:9 O worship the Lord in the beauty of holiness,.... See Gill on Ps 29:2, in this and the three preceding verses there is a manifest allusion to the form of addresses made to kings in the eastern nations; who being arrayed, and seated in a majestic manner, with all the marks of royal honour and dignity about them, whom their subjects approach with ascriptions of glory to them; bringing presents in their hands, and bowing down to the ground before them, as the word (r) for "worship" signifies; expressing the utmost awe and reverence of them, as in the next clause: fear before him, all the earth; or, as the Targum, "all the inhabitants of the earth;'' Tit is the duty of all men to fear the Lord; but none can fear him aright without his grace, or an heart given them to fear him: this respects the latter day, when the Jews shall seek the Lord, and fear him and his goodness; when all nations shall fear and worship him; when, from the rising of the sun to the going down of the same, the name of the Lord shall be great and tremendous among the Gentiles; see Hos 3:5. (r) "incurvate vos", Pagninus, Montanus, Junius & Tremellius, Piscator; "prosternite vos", Tigurine version. John Wesley 96:9 Beauty - Cloathed with all the gifts and graces, which are necessary in God's worship. Robert Jamieson, A. R. Fausset and David Brown 96:9 beauty of holiness-- (Ps 29:2). fear . . . him-- (Ps 2:11).
95:995:9: երկի՛ր պագէք Տեառն ՚ի գաւիթս սրբութեան նորա. եւ խռովեսցի՛ յերեսաց նորա ամենայն երկիր։ 9 Երկրպագեցէ՛ք Տիրոջն իր սրբարանի գաւիթներում, քանզի ամբողջ երկիրը պիտի խռովուի նրա ներկայութիւնից: 9 Սուրբ հանդէսով* Տէրոջը երկրպագութիւն ըրէ՛ք. Վախցէ՛ք անոր երեսէն, ո՛վ բոլոր երկիր։ երկիր պագէք Տեառն ^[612]ի գաւիթս սրբութեան նորա. եւ խռովեսցի յերեսաց նորա ամենայն երկիր: 95:9: երկի՛ր պագէք Տեառն ՚ի գաւիթս սրբութեան նորա. եւ խռովեսցի՛ յերեսաց նորա ամենայն երկիր։ 9 Երկրպագեցէ՛ք Տիրոջն իր սրբարանի գաւիթներում, քանզի ամբողջ երկիրը պիտի խռովուի նրա ներկայութիւնից: 9 Սուրբ հանդէսով* Տէրոջը երկրպագութիւն ըրէ՛ք. Վախցէ՛ք անոր երեսէն, ո՛վ բոլոր երկիր։ zohrab-1805▾ eastern-1994▾ western am▾	95:995:9 поклонитесь Господу во благолепии святыни. Трепещи пред лицем Его, вся земля! 95:10 εἴπατε επω say; speak ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste ὁ ο the κύριος κυριος lord; master ἐβασίλευσεν βασιλευω reign καὶ και and; even γὰρ γαρ for κατώρθωσεν κατορθοω the οἰκουμένην οικουμενη habitat ἥτις οστις who; that οὐ ου not σαλευθήσεται σαλευω sway; rock κρινεῖ κρινω judge; decide λαοὺς λαος populace; population ἐν εν in εὐθύτητι ευθυτης straightness; direction 95:10 אַרְבָּ֘עִ֤ים ʔarbˈāʕˈîm אַרְבַּע four שָׁנָ֨ה׀ šānˌā שָׁנָה year אָ֘ק֤וּט ʔˈāqˈûṭ קוט loath בְּ bᵊ בְּ in דֹ֗ור ḏˈôr דֹּור generation וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say עַ֤ם ʕˈam עַם people תֹּעֵ֣י tōʕˈê תעה err לֵבָ֣ב lēvˈāv לֵבָב heart הֵ֑ם hˈēm הֵם they וְ֝ ˈw וְ and הֵ֗ם hˈēm הֵם they לֹא־ lō- לֹא not יָדְע֥וּ yāḏᵊʕˌû ידע know דְרָכָֽי׃ ḏᵊrāḵˈāy דֶּרֶךְ way 95:10. dicite in gentibus Dominus regnavit siquidem adpendit orbem inmobilem iudicabit populos in aequitateSay ye among the Gentiles, the Lord hath reigned. For he hath corrected the world, which shall not be moved: he will judge the people with justice. 10. Say among the nations, The LORD reigneth: the world also is stablished that it cannot be moved: he shall judge the peoples with equity. O worship the LORD in the beauty of holiness: fear before him, all the earth: 95:9 поклонитесь Господу во благолепии святыни. Трепещи пред лицем Его, вся земля! 95:10 εἴπατε επω say; speak ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste ὁ ο the κύριος κυριος lord; master ἐβασίλευσεν βασιλευω reign καὶ και and; even γὰρ γαρ for κατώρθωσεν κατορθοω the οἰκουμένην οικουμενη habitat ἥτις οστις who; that οὐ ου not σαλευθήσεται σαλευω sway; rock κρινεῖ κρινω judge; decide λαοὺς λαος populace; population ἐν εν in εὐθύτητι ευθυτης straightness; direction 95:10 אַרְבָּ֘עִ֤ים ʔarbˈāʕˈîm אַרְבַּע four שָׁנָ֨ה׀ šānˌā שָׁנָה year אָ֘ק֤וּט ʔˈāqˈûṭ קוט loath בְּ bᵊ בְּ in דֹ֗ור ḏˈôr דֹּור generation וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say עַ֤ם ʕˈam עַם people תֹּעֵ֣י tōʕˈê תעה err לֵבָ֣ב lēvˈāv לֵבָב heart הֵ֑ם hˈēm הֵם they וְ֝ ˈw וְ and הֵ֗ם hˈēm הֵם they לֹא־ lō- לֹא not יָדְע֥וּ yāḏᵊʕˌû ידע know דְרָכָֽי׃ ḏᵊrāḵˈāy דֶּרֶךְ way 95:10. dicite in gentibus Dominus regnavit siquidem adpendit orbem inmobilem iudicabit populos in aequitate Say ye among the Gentiles, the Lord hath reigned. For he hath corrected the world, which shall not be moved: he will judge the people with justice. 10. Say among the nations, The LORD reigneth: the world also is stablished that it cannot be moved: he shall judge the peoples with equity. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 96:10: Say among the heathen that the Lord reigneth - Justin Martyr, in his dialogue with Trypho the Jew, quotes this passage thus: Ειπατε εν τοις εθνεσι, ὁ Κυριος εβασιλευσε απο του ξυλου, "Say among the nations, the Lord ruleth by the wood," meaning the cross; and accuses the Jews of having blotted this word out of their Bibles, because of the evidence it gave of the truth of Christianity. It appears that this reading did exist anciently in the Septuagint, or at least in some ancient copies of that work, for the reading has been quoted by Tertullian, Lactantius, Arnobius, Augustine, Cassiodorus, Pope Leo, Gregory of Tours, and others. The reading is still extant in the ancient Roman Psalter, Dominus regnavit a ligno, and in some others. In an ancient MS. copy of the Psalter before me, while the text exhibits the commonly received reading, the margin has the following gloss: Regnavit a ligno crucis, "The Lord reigns by the wood of the cross." My old Scotico - Latin Psalter has not a ligno in the text, but seems to refer to it in the paraphrase: For Criste regned efter the dede on the crosse. It is necessary, however, to add, that no such words exist in any copy of the Hebrew text now extant, nor in any MS. yet collated, nor in any of the ancient Versions. Neither Eusebius nor Jerome even refer to it, who wrote comments on the Psalms; nor is it mentioned by any Greek writer except Justin Martyr. The world also shall be established - The word תבל tebel signifies the habitable globe, and may be a metonymy here, the container put for the contained. And many think that by it the Church is intended; as the Lord, who is announced to the heathen as reigning, is understood to be Jesus Christ; and his judging among the people, his establishing the holy Gospel among them, and governing the nations by its laws. Albert Barnes: Notes on the Bible - 1834 96:10: Say among the heathen - Among the nations; all nations. Make this proclamation everywhere. This is changed from the parallel passage in 1 Chr. 16. The language there is, "Fear before him, all the earth; the world also shall be stable, that it be not moved: let the heavens be glad, and let the earth rejoice: and let people say among the nations, The Lord reigneth." The sense is, however, essentially the same. The idea here is, "Make universal proclamation that Yahweh is King." That the Lord reigneth - See the notes at Psa 93:1. The world also shall be established ... - Under the reign of God. The meaning is, that the world is fixed or immovable. It has its place, and it cannot be moved out of it. The government of God is fixed and stable. It is not temporary, changing, vacillating, like the dynasties of the earth, but is stedfast and abiding, and is well represented by the earth - so fixed and firm that nothing can move it from its place. He shall judge the people righteously - The people of all lands; the nations of the earth. See the notes at Psa 67:4. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 96:10: Say: Psa 18:49, Psa 46:6, Psa 46:10, Psa 126:2; Mal 1:11, Mal 1:14; Gal 1:16 the Lord: Psa 2:8-12, Psa 59:13, Psa 93:1, Psa 97:1, Psa 99:1; Dan 2:44; Mat 3:2; Rev 11:15, Rev 19:6 the world: Isa 49:8; Col 2:7; Heb 1:3 judge: Psa 96:13, Psa 9:8, Psa 67:4, Psa 98:9; Isa 11:3-5; Act 17:31; Rom 2:5, Rom 2:6, Rom 3:5, Rom 3:6; Rev 19:11 Carl Friedrich Keil and Franz Delitzsch 96:10 That which is to be said among the peoples is the joyous evangel of the kingdom of heaven which is now come and realized. The watchword is "Jahve is King," as in Is 52:7. The lxx correctly renders: ὁ κύριος ἐβασίλευσε (Note: In the Psalterium Veronense with the addition apo xylu, Cod. 156, Latinizing ἀπὸ τῷ ξύλῳ; in the Latin Psalters (the Vulgate excepted) a ligno, undoubtedly an addition by an early Christian hand, upon which, however, great value is set by Justin and all the early Latin Fathers.) for מלך is intended historically (Rev_ 11:17). אף, as in Ps 93:1, introduces that which results from this fact, and therefore to a certain extent goes beyond it. The world below, hitherto shaken by war and anarchy, now stands upon foundations that cannot be shaken in time to come, under Jahve's righteous and gentle sway. This is the joyful tidings of the new era which the poet predicts from out of his own times, when he depicts the joy that will then pervade the whole creation; in connection with which it is hardly intentional that Ps 96:11 and Ps 96:11 acrostically contain the divine names יהוה and יהו. This joining of all creatures in the joy at Jahve's appearing is a characteristic feature of Is 40:1. These cords are already struck in Is 35:1. "The sea and its fulness" as in Is 42:10. In the chronicler Ps 96:10 (ויאמרו instead of אמרו) stands between Ps 96:11 and Ps 96:11 - according to Hitzig, who uses all his ingenuity here in favour of that other recension of the text, by an oversight of the copyist. Geneva 1599 96:10 Say among the (g) heathen [that] the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people (h) righteously. (g) He prophecies that the Gentiles will be partakers with the Jews of God's promise. (h) He will regenerate them anew with his Spirit, and restore them to the image of God. John Gill 96:10 Say among the Heathen,.... This is a direction to such as were converted to Christ among the Jews, or were first called out from among the Gentiles; or to the ministers of the word, the apostles and first preachers of the Gospel more especially, who were sent into all the world to preach the Gospel to every creature, that a people from among them might he taken for the Lord: that the Lord reigneth; whose Gospel should be received and obeyed, and his ordinances submitted to; who now reigns in heaven, at his Father's right hand, and must reign till all enemies are put under his feet; he reigns in the hearts of his people by his Spirit and grace; will reign more gloriously in his churches in the latter day, and with his saints for a thousand years in the New Jerusalem church state; and, after that, to all eternity in heaven: this is one part of the Gospel, or good tidings to be published among the Gentiles, Is 52:7, the world also shall be established, that it shall not be moved; not the natural material world; for that shall flee, and pass away, and be no more; it shall be burnt up, and all things in it; though that, and mankind on it, will be continued till all the elect of God are gathered in; Christ will uphold it, it being by his power that it shall not be moved till the work is effected: moreover, the church, in however fluctuating and unsettled a condition it may be now, sometimes in one place, and sometimes in another, yet ere long will be established on the top of the mountains, so that it shall not be moved; and the Gospel dispensation is what will remain unto the end of time, and the Gospel is an everlasting one; the ordinances of it will continue to the second coming of Christ; and he will be with his churches to the end of the world; he is reigning King of Zion; has set up a government, of which, and the peace of it, there shall be no end: during the spiritual reign of Christ, the world will be in such stable tranquillity as to have no commotions in it, nor to be moved with wars, and rumours of wars; and when the Millennium shall take place, the new heavens and new earth shall never pass away: he shall judge the people righteously: he reigns over his people in a righteous manner, with a sceptre of righteousness, according to the rules of righteousness, by righteous laws and ordinances; he justifies his people with his own righteousness; he forms the new man in them, which is created in righteousness, and sets up a kingdom within them, which consists of righteousness; and he protects and defends them, and keeps them in safety from all their enemies. John Wesley 96:10 Reigneth - God hath now set up his kingdom in the world. Established - The nations of the world shall by the means of it enjoy an established and lasting peace. Robert Jamieson, A. R. Fausset and David Brown 96:10 Let all know that the government of the world is ordered in justice, and they shall enjoy firm and lasting peace (compare Ps 72:3, Ps 72:7; Is 9:6-7).
95:1095:10: Ասացէ՛ք ՚ի հեթանոսս թէ Տէր թագաւորեաց, հաստատեաց զաշխարհ զի մի՛ սասանեսցի, եւ դատի զժողովուրդս իւր ուղղութեամբ[7350]։ [7350] Ոմանք.Հաստատեաց զաշխարհս։ 10 Հեթանոսների մէջ ասացէ՛ք, թէ՝ «Տէրը թագաւորեց, նա աշխարհն հաստատեց, որ չսասանուի, եւ նա իր ժողովրդին արդարութեամբ պիտի դատի»: 10 Հեթանոսներուն մէջ ըսէք. «Տէրը կը թագաւորէ. Աշխարհն ալ հաստատած է, որպէս զի չսասանի. Անիկա պիտի դատէ ժողովուրդները ուղղութիւնով»։ Ասացէք ի հեթանոսս թէ` Տէր թագաւորեաց, հաստատեաց զաշխարհ զի մի՛ սասանեսցի, եւ դատի զժողովուրդս ^[613]իւր ուղղութեամբ: 95:10: Ասացէ՛ք ՚ի հեթանոսս թէ Տէր թագաւորեաց, հաստատեաց զաշխարհ զի մի՛ սասանեսցի, եւ դատի զժողովուրդս իւր ուղղութեամբ[7350]։ [7350] Ոմանք.Հաստատեաց զաշխարհս։ 10 Հեթանոսների մէջ ասացէ՛ք, թէ՝ «Տէրը թագաւորեց, նա աշխարհն հաստատեց, որ չսասանուի, եւ նա իր ժողովրդին արդարութեամբ պիտի դատի»: 10 Հեթանոսներուն մէջ ըսէք. «Տէրը կը թագաւորէ. Աշխարհն ալ հաստատած է, որպէս զի չսասանի. Անիկա պիտի դատէ ժողովուրդները ուղղութիւնով»։ zohrab-1805▾ eastern-1994▾ western am▾	95:1095:10 Скажите народам: Господь царствует! потому тверда вселенная, не поколеблется. Он будет судить народы по правде. 95:11 εὐφραινέσθωσαν ευφραινω celebrate; cheer οἱ ο the οὐρανοί ουρανος sky; heaven καὶ και and; even ἀγαλλιάσθω αγαλλιαω jump for joy ἡ ο the γῆ γη earth; land σαλευθήτω σαλευω sway; rock ἡ ο the θάλασσα θαλασσα sea καὶ και and; even τὸ ο the πλήρωμα πληρωμα fullness; fulfillment αὐτῆς αυτος he; him 95:11 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִשְׁבַּ֥עְתִּי nišbˌaʕtî שׁבע swear בְ vᵊ בְּ in אַפִּ֑י ʔappˈî אַף nose אִם־ ʔim- אִם if יְ֝בֹא֗וּן ˈyᵊvōʔˈûn בוא come אֶל־ ʔel- אֶל to מְנוּחָתִֽי׃ mᵊnûḥāṯˈî מְנוּחָה resting place 95:11. laetamini caeli et exultet terra tonet mare et plenitudo eiusLet the heavens rejoice, and let the earth be glad, let the sea be moved, and the fulness thereof: 11. Let the heavens be glad, and let the earth rejoice; let the sea roar, and the fulness thereof; Say among the heathen [that] the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously: 95:10 Скажите народам: Господь царствует! потому тверда вселенная, не поколеблется. Он будет судить народы по правде. 95:11 εὐφραινέσθωσαν ευφραινω celebrate; cheer οἱ ο the οὐρανοί ουρανος sky; heaven καὶ και and; even ἀγαλλιάσθω αγαλλιαω jump for joy ἡ ο the γῆ γη earth; land σαλευθήτω σαλευω sway; rock ἡ ο the θάλασσα θαλασσα sea καὶ και and; even τὸ ο the πλήρωμα πληρωμα fullness; fulfillment αὐτῆς αυτος he; him 95:11 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִשְׁבַּ֥עְתִּי nišbˌaʕtî שׁבע swear בְ vᵊ בְּ in אַפִּ֑י ʔappˈî אַף nose אִם־ ʔim- אִם if יְ֝בֹא֗וּן ˈyᵊvōʔˈûn בוא come אֶל־ ʔel- אֶל to מְנוּחָתִֽי׃ mᵊnûḥāṯˈî מְנוּחָה resting place 95:11. laetamini caeli et exultet terra tonet mare et plenitudo eius Let the heavens rejoice, and let the earth be glad, let the sea be moved, and the fulness thereof: 11. Let the heavens be glad, and let the earth rejoice; let the sea roar, and the fulness thereof; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 11-13. Так как Господь есть царь всего мира, то тогда, когда Он придет судить весь мир, на земле будет восстановлена правда, теперь попираемая людьми и народами. Писатель ожидает и молит Бога об этом пришествии и свою радость приглашает разделить и всю природу: моря, реки, поля, леса. Такое приглашение говорит о необыкновенной глубине и силе чувства, переживаемого писателем. Все это радостное и бодрое содержание псалма отвечает времени царя Иосии, когда открытый и прочитанный им автограф закона Моисея наполнил его с одной стороны чувством огорчения при виде нестроения настоящей жизни своих подданных, далекой от нарисованного в законе идеала, с другой - преисполнил его ревностью об очищении жизни, вселял уверенность, что Господь не даст погибнуть этому кающемуся и исправляющемуся пред Ним народу. Matthew Henry: Concise Commentary on the Whole Bible - 1706 10 Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously. 11 Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof. 12 Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice 13 Before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth. We have here instructions given to those who were to preach the gospel to the nations what to preach, or to those who had themselves received the gospel what account to give of it to their neighbours, what to say among the heathen; and it is an illustrious prophecy of the setting up of the kingdom of Christ upon the ruins of the devil's kingdom, which began immediately after his ascension and will continue in the doing till the mystery of God be finished. I. Let it be told that the Lord reigns, the Lord Christ reigns, that King whom God determined to set upon his holy hill of Zion. See how this was first said among the heathen by Peter, Acts x. 42. Some of the ancients added a gloss to this, which by degrees crept into the text, The Lord reigneth from the tree (so Justin Martyr, Austin, and others, quote it), meaning the cross, when he had this title written over him, The King of the Jews. It was because he became obedient to death, even the death of the cross, that God exalted him, and gave him a name above every name, a throne above every throne. Some of the heathen came betimes to enquire after him that was born King of the Jews, Matt. ii. 2. Now let them know that he has come and his kingdom is set up. II. Let it be told that Christ's government will be the world's happy settlement. The world also shall be established, that it shall not be moved. The natural world shall be established. The standing of the world, and its stability, are owing to the mediation of Christ. Sin had given it a shock, and still threatens it; but Christ, as Redeemer, upholds all things, and preserves the course of nature. The world of mankind shall be established, shall be preserved, till all that belong to the election of grace are called in, though a guilty provoking world. The Christian religion, as far as it is embraced, shall establish states and kingdoms, and preserve good order among men. The church in the world shall be established (so some), that it cannot be moved; for it is built upon a rock, and the gates of hell shall never prevail against it; it is a kingdom that cannot be shaken. III. Let them be told that Christ's government will be incontestably just and righteous: He shall judge the people righteously (v. 10), judge the world with righteousness, and with his truth, v. 13. Judging is here put for ruling; and though this may be extended to the general judgment of the world at the last day, which will be in righteousness (Acts xvii. 31), yet it refers more immediately to Christ's first coming, and the setting up of his kingdom in the world by the gospel. He says himself, For judgment have I come into this world (John ix. 39; xii. 31), and declares that all judgment was committed to him, John v. 22, 27. His ruling and judging with righteousness and truth signify, 1. That all the laws and ordinances of his kingdom shall be consonant to the rules and principles of eternal truth and equity, that is, to the rectitude and purity of the divine nature and will. 2. That all his administrations of government shall be just and faithful, and according to what he has said. 3. That he shall rule in the hearts and consciences of men by the commanding power of truth and the Spirit of righteousness and sanctification. When Pilate asked our Saviour, Art thou a king? he answered, For this cause came I into the world, that I should bear witness unto the truth (John xviii. 37); for he rules by truth, commands men's wills by informing their judgments aright. IV. Let them be told that his coming draws nigh, that this King, this Judge, standeth before the door; for he cometh, for he cometh. Enoch, the seventh from Adam, said so. Behold, the Lord cometh, Jude 14. Between this and his first coming the revolutions of many ages intervened, and yet he came at the set time, and so sure will his second coming be; though it is now long since it was said, Behold, he comes in the clouds (Rev. i. 7) and he has not yet come. See 2 Pet. iii. 4, &c. V. Let them be called upon to rejoice in this honour that is put upon the Messiah, and this great trust that is to be lodged in his hand (v. 11, 12): Let heaven and earth rejoice, the sea, the field, and all the trees of the wood. The dialect here is poetical; the meaning is, 1. That the days of the Messiah will be joyful days, and, as far as his grace and government are submitted to, will bring joy along with them. We have reason to give that place, that soul, joy into which Christ is admitted. See an instance of both, Acts viii. When Samaria received the gospel there was great joy in that city (v. 8), and, when the eunuch was baptized, he went on his way rejoicing, v. 39. 2. That it is the duty of every one of us to bid Christ and his kingdom welcome; for, though he comes conquering and to conquer, yet he comes peaceably. Hosanna, Blessed is he that cometh; and again, Hosanna, Blessed be the kingdom of our father David (Mark xi. 9, 10); not only let the daughter of Zion rejoice that her King comes (Zech. ix. 9), but let all rejoice. 3. That the whole creation will have reason to rejoice in the setting up of Christ's kingdom, even the sea and the field; for, as by the sin of the first Adam the whole creation was made subject to vanity, so by the grace of the second Adam it shall, some way or other, first or last, be delivered from the bondage of corruption into the glorious liberty of the children of God, Rom. viii. 20, 21. 4. That there will, in the first place, be joy in heaven, joy in the presence of the angels of God; for, when the First-begotten was brought into the world, they sang their anthems to his praise, Luke ii. 14. 5. That God will graciously accept the holy joy and praises of all the hearty well-wishers to the kingdom of Christ, be their capacity ever so mean. The sea can but roar, and how the trees of the wood can show that they rejoice I know not; but he that searches the heart knows what is the mind of the Spirit, and understands the language, the broken language, of the weakest. Adam Clarke: Commentary on the Bible - 1831 96:11: Let the heavens rejoice - The publication of the Gospel is here represented as a universal blessing; the heavens the earth, the sea, and its inhabitants, the field, the grass, and the trees of the wood, are all called to rejoice at this glorious event. This verse is well and harmoniously translated in the old Psalter: - Fayne be hevenes - and the erth glad; Styrde be the see, - and the fulnes of it; Joy sal feldes, - and al that ere in thaim. And the paraphrase is at least curious: - Hevens, haly men. Erthe, meke men that receyves lare (learning). Feldes, that is even men, mylde and softe: they shall joy in Criste. And all that is in thaim, that es, strengh, wyttes & skill." I shall give the remaining part of this ancient paraphrase, which is an echo of the opinion of most of the Latin fathers. Psa 96:12 Thou sal glad al the trese of woddes - Thou, that is in another Iyfe. Trese of woddes. - Synful men that were fyrst withouten frut, and sithen taken into God's temple. Psa 96:13. For he coms, he coms. He coms, fyrste to be man - Sythen he comes to deme the erth. He sal deme in ebenes the erth: - and folk in his sothfastnes. Nothing is evener, or sothfaster, than that he geder with hym perfyte men; to deme and to deperte to the rig hande (thaim) that did mercy: - pase to the lefte hande (thaim) that did it nogt. The psalmist here in the true spirit of poetry, gives life and intelligence to universal nature, producing them all as exulting in the reign of the Messiah, and the happiness which should take place in the earth when the Gospel should be universally preached. These predictions seem to be on the eve of complete fulfillment. Lord, hasten the time! For a fuller explanation see the following analysis. Albert Barnes: Notes on the Bible - 1834 96:11: Let the heavens rejoice, and let the earth be glad - Let all worlds be full of joy, as they are all interested in the fact here stated. The universe is one. It has been made by the same hand; it is under the control of the same mind; it is governed by the same laws. The God who reigns on earth reigns in heaven; and what affects one part of the universe affects all. Hence, in all the manifestation of the character of God, whether made in heaven or in the earth, it is proper to call on all the universe to partake in the general joy. Let the sea roar - In praise to God. It is not uncommon in the Scriptures to call on inanimate things to praise God. Compare Psa 148:7-9. The same thing is common in all poetry. And the fulness thereof - Its abundance. That which fills it. All that it contains. That is, Let all that dwell in the seas praise God. His reign is an occasion for universal gladness. All in the inanimate world; all among the irrational tribes of being; all in the air, in the waters, or on the earth, have occasion for praise, and would render praise if they could appreciate the wisdom and goodness evinced in their creation. Though unconscious, the lower creatures seem to celebrate his praise; but man only can give an intelligent utterance to thanksgiving. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 96:11: the heavens: Psa 69:34, Psa 148:1-4; Isa 44:23, Isa 49:13; Luk 2:10, Luk 2:13, Luk 2:14, Luk 15:10; Rev 12:12; Rev 19:1-7 the sea: Psa 98:7-9 John Gill 96:11 Let the heavens rejoice,.... At the coming and kingdom of Christ; at what is said and done in the Gentile world; even the hosts of heaven, as the Targum, the angels that dwell there, and never left their habitation and first estate: these rejoiced at the incarnation of Christ, at the first setting up and appearance of his kingdom in the world; and as they rejoice at the conversion of a single sinner, much more must they be supposed to do at the conversion of multitudes in the Gentile world, and at the increase of the Redeemer's interest there: or heavenly men, such as are born from above, partakers of the heavenly calling; these rejoice when the kingdom of Christ is enlarged, and his cause flourishes: or the holy apostles and prophets of Christ, and ministers of the word, full of heavenly gifts and grace, are meant; who express their joy when sinners are converted, and made subject to Christ, at any time; and will be called upon to do it, when the fulness of the Gentiles is brought in, and Babylon is fallen, Rev_ 18:20, and let the earth be glad; the righteous of the earth, as the Targum; the excellent of the earth, who are glad, and exult at the coming and kingdom of Christ, in every sense; in the salvation which he has wrought out; in the righteousness which he has brought in; at the sight of him, the glory of his person, and riches of his grace; in the enjoyment of his presence; at hearing his Gospel, and the comfortable truths of it; and when it is made useful to the souls of others; and in a view and hope of the glory of God, and of being partakers of it to all eternity: let the sea roar, and the fulness thereof; the roaring of the waves is the voice of the sea, which sometimes speaks terror, and here expresses joy: its fulness is not literally the abundance of its waves, or the multitude of its fishes, as Kimchi; but the islands in it, the inhabitants of them; see Ps 97:1 and such as ours of Great Britain and Ireland, who have reason to rejoice and be glad at the bringing of the Gospel among us, the continuance of it with us, and the kingdom and, interest of Christ in the midst of us. Robert Jamieson, A. R. Fausset and David Brown 96:11 For which reason the universe is invoked to unite in joy, and even inanimate nature (Rom 8:14-22) is poetically represented as capable of joining in the anthem of praise.
95:1195:11: Ուրա՛խ եղիցին երկինք՝ եւ ցնծասցէ՛ երկիր. զուարճասցի՛ ծով լրիւ իւրով[7351]. [7351] Ոմանք.Ուրախ լիցին երկինք։ 11 Թող ուրախ լինի երկինքն ու ցնծայ երկիրը, թող զուարճանայ ծովն իր մէջ եղած բոլոր կենդանի էակներով: 11 Երկինք թո՛ղ ուրախանայ ու երկիր ցնծայ. Ծովը իր լիութիւնովը թո՛ղ գոռայ Ուրախ եղիցին երկինք եւ ցնծասցէ երկիր, զուարճասցի ծով լրիւ իւրով: 95:11: Ուրա՛խ եղիցին երկինք՝ եւ ցնծասցէ՛ երկիր. զուարճասցի՛ ծով լրիւ իւրով[7351]. [7351] Ոմանք.Ուրախ լիցին երկինք։ 11 Թող ուրախ լինի երկինքն ու ցնծայ երկիրը, թող զուարճանայ ծովն իր մէջ եղած բոլոր կենդանի էակներով: 11 Երկինք թո՛ղ ուրախանայ ու երկիր ցնծայ. Ծովը իր լիութիւնովը թո՛ղ գոռայ zohrab-1805▾ eastern-1994▾ western am▾	95:1195:11 Да веселятся небеса и да торжествует земля; да шумит море и что наполняет его; 95:12 χαρήσεται χαιρω rejoice; hail τὰ ο the πεδία πεδιον and; even πάντα πας all; every τὰ ο the ἐν εν in αὐτοῖς αυτος he; him τότε τοτε at that ἀγαλλιάσονται αγαλλιαω jump for joy πάντα πας all; every τὰ ο the ξύλα ξυλον wood; timber τοῦ ο the δρυμοῦ δρυμος thicket 95:12. gaudeat ager et omnia quae in eo sunt tunc laudabunt universa ligna saltusThe fields and all things that are in them shall be joyful. Then shall all the trees of the woods rejoice 12. Let the field exult, and all that is therein; then shall all the trees of the wood sing for joy; Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof: 95:11 Да веселятся небеса и да торжествует земля; да шумит море и что наполняет его; 95:12 χαρήσεται χαιρω rejoice; hail τὰ ο the πεδία πεδιον and; even πάντα πας all; every τὰ ο the ἐν εν in αὐτοῖς αυτος he; him τότε τοτε at that ἀγαλλιάσονται αγαλλιαω jump for joy πάντα πας all; every τὰ ο the ξύλα ξυλον wood; timber τοῦ ο the δρυμοῦ δρυμος thicket 95:12. gaudeat ager et omnia quae in eo sunt tunc laudabunt universa ligna saltus The fields and all things that are in them shall be joyful. Then shall all the trees of the woods rejoice 12. Let the field exult, and all that is therein; then shall all the trees of the wood sing for joy; ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 96:12: Let the field be joyful ... - This is taken - with the change of a single letter, not affecting the sense - from Ch1 16:32-33. It is a call on the fields - the cultivated portions of the earth - to rejoice in the reign of God. As if conscious of the beauty with which he clothes them, and of the happiness which they confer on man in their beauty and in the abundance of their productions, they are called on to praise God. Then shall all the trees of the wood rejoice - The forests - the oaks, the cedars, the pines, that wave with so much majesty. If they were conscious of their own magnificence and beauty - if they could see how much wisdom and goodness God has lavished on them, in their forms, their branches, their leaves, their flowers, their fruit - if they could know how much they are made to accomplish in rendering the world beautiful, and in contributing to the happiness of man - if they understood what a bare, bleak, cold, desert world this would be but for them, they, too, would have abundant occasion for praise and joy. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 96:12: Psa 65:12, Psa 65:13; Isa 42:10, Isa 42:11, Isa 55:12, Isa 55:13 Carl Friedrich Keil and Franz Delitzsch 96:12 The chronicler changes שׂדי into the prosaic השּׂדה, and כל־עצי־יעל with the omission of the כל into עצי היּער. The psalmist on his part follows the model of Isaiah, who makes the trees of the wood exult and clap their hands, Ps 55:12; Ps 44:23. The אז, which points into this festive time of all creatures which begins with Jahve's coming, is as in Is 35:5. Instead of לפני, "before," the chronicler has the מלּפני so familiar to him, by which the joy is denoted as being occasioned by Jahve's appearing. The lines Ps 96:13 sound very much like Ps 9:9. The chronicler has abridged Ps 96:13, by hurrying on to the mosaic-work portion taken from Ps 105. The poet at the close glances from the ideal past into the future. The twofold בּא is a participle, Ew. 200. Being come to judgment, after He has judged and sifted, executing punishment, Jahve will govern in the righteousness of mercy and in faithfulness to the promises. Geneva 1599 96:12 Let the field be joyful, and all that [is] therein: then shall all the (i) trees of the wood rejoice (i) If the insensible creatures will have reason to rejoice when God appears, much more we, from whom he has taken malediction and sin. John Gill 96:12 Let the field be joyful, and all that is therein,.... Not the field of the world, but of the church, separated from others by distinguishing grace; the peculiar property of Christ, cultivated and manured by his Spirit and grace, and abounding with the fruits and flowers thereof; of a wilderness becoming a fruitful field, and for that reason should rejoice, even with joy and singing, Is 35:1, then shall all the trees of the wood rejoice; the sons of God, so called, Song 2:3, who, though like such, in their nature state, barren and unfruitful, yet, being ingrafted into Christ, become trees of righteousness; and so have reason to rejoice at their root in Christ, their stability by him, and fruitfulness through him: Jarchi interprets this of all the governors of the people; see Ezek 17:24, all this, indeed, by a prosopopoeia, may be understood of inanimate creatures; the heavens, earth, and sea, fields, woods, and trees, rejoicing, if they could, and in their way, at such great and wonderful appearances in the Gentile world; see Is 44:23. Aben Ezra interprets all this of the heavens giving dew, the earth its increase, and the field its fruit; all which is rejoicing.
95:1295:12: ցնծասցե՛ն դաշտք եւ ամենայն որ է ՚ի նոսա։ Յայնժամ ցնծասցեն ամենայն ծառք անտառի[7352][7352] Ոմանք.Եւ ամենայն որ ՚ի նոսա։ 12 Թող հրճուեն դաշտերը եւ նրանցում եղած ամէն ինչ, թող այնժամ ցնծան անտառի բոլոր ծառերը 12 Դաշտը ու բոլոր անոր մէջ եղողները թո՛ղ ուրախանան. Այն ատեն անտառին բոլոր ծառերը պիտի ցնծան ցնծասցեն դաշտք եւ ամենայն որ է ի նոսա. յայնժամ ցնծասցեն ամենայն ծառք անտառի: 95:12: ցնծասցե՛ն դաշտք եւ ամենայն որ է ՚ի նոսա։ Յայնժամ ցնծասցեն ամենայն ծառք անտառի[7352] [7352] Ոմանք.Եւ ամենայն որ ՚ի նոսա։ 12 Թող հրճուեն դաշտերը եւ նրանցում եղած ամէն ինչ, թող այնժամ ցնծան անտառի բոլոր ծառերը 12 Դաշտը ու բոլոր անոր մէջ եղողները թո՛ղ ուրախանան. Այն ատեն անտառին բոլոր ծառերը պիտի ցնծան zohrab-1805▾ eastern-1994▾ western am▾	95:1295:12 да радуется поле и все, что на нем, и да ликуют все дерева дубравные 95:13 πρὸ προ before; ahead of προσώπου προσωπον face; ahead of κυρίου κυριος lord; master ὅτι οτι since; that ἔρχεται ερχομαι come; go ὅτι οτι since; that ἔρχεται ερχομαι come; go κρῖναι κρινω judge; decide τὴν ο the γῆν γη earth; land κρινεῖ κρινω judge; decide τὴν ο the οἰκουμένην οικουμενη habitat ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing καὶ και and; even λαοὺς λαος populace; population ἐν εν in τῇ ο the ἀληθείᾳ αληθεια truth αὐτοῦ αυτος he; him 95:13. ante faciem Domini quoniam venit quoniam venit iudicare terram iudicabit orbem in iusto et populos in fide suabefore the face of the Lord, because he cometh: because he cometh to judge the earth. He shall judge the world with justice, and the people with his truth. 13. Before the LORD, for he cometh; for he cometh to judge the earth: he shall judge the world with righteousness, and the peoples with his truth. Let the field be joyful, and all that [is] therein: then shall all the trees of the wood rejoice: 95:12 да радуется поле и все, что на нем, и да ликуют все дерева дубравные 95:13 πρὸ προ before; ahead of προσώπου προσωπον face; ahead of κυρίου κυριος lord; master ὅτι οτι since; that ἔρχεται ερχομαι come; go ὅτι οτι since; that ἔρχεται ερχομαι come; go κρῖναι κρινω judge; decide τὴν ο the γῆν γη earth; land κρινεῖ κρινω judge; decide τὴν ο the οἰκουμένην οικουμενη habitat ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing καὶ και and; even λαοὺς λαος populace; population ἐν εν in τῇ ο the ἀληθείᾳ αληθεια truth αὐτοῦ αυτος he; him 95:13. ante faciem Domini quoniam venit quoniam venit iudicare terram iudicabit orbem in iusto et populos in fide sua before the face of the Lord, because he cometh: because he cometh to judge the earth. He shall judge the world with justice, and the people with his truth. 13. Before the LORD, for he cometh; for he cometh to judge the earth: he shall judge the world with righteousness, and the peoples with his truth. ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 96:13: Before the Lord - This is altered from 1 Chr. 16. The language there is simply, "Then shall the trees of the wood sing out at the presence of the Lord, because he cometh to judge the earth." The meaning here is, that all these things have occasion to praise the Lord whenever he appears; to rejoice in the presence of Him who has made them what they are. For he cometh - That is, he will come. He will manifest himself as a righteous judge. He will come to reign over the world, and there will be in his reign universal occasion for joy. The allusion would seem to be to some future time when God would come to reign among people; to dispense justice; to vindicate his people, and to establish truth. The "language" is such as would properly refer to the anticipated reign of the Messiah, as a reign of righteousness, and is such language as is frequently employed in the Old Testament to denote the character of his reign. There is no reason to doubt that this psalm may be "designed" to describe the reign of the Messiah, and that the psalmist in this language may have looked forward to that future kingdom of righteousness and peace. For he cometh to judge the earth ... - See this language explained in the notes at Psa 72:2-4; and the notes at Isa 11:2-5. What is here stated occurs now, wheRev_er the gospel reigns in the hearts of people; it will be fully accomplished when the Lord Jesus shall come again and judge the world. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 96:13: he cometh: Psa 98:9; Isa 25:8, Isa 25:9; Mal 3:1, Mal 3:2; Th1 4:16-18; Th2 1:10; Ti2 4:8; Tit 2:13; Pe2 3:12-14; Rev 11:18, Rev 22:10 judge: Psa 96:10, Psa 67:4; Rev 19:11 John Gill 96:13 Before the Lord,.... At the face of him, in his presence; meeting him as he comes, and rejoicing at his coming: this clause is to be joined to everyone in the two preceding verses: for he cometh, for he cometh; which is repeated to show the certainty of Christ's coming, and the importance of it, and the just reason there was for the above joy and gladness on account of it; and it may be also, as Jerom and others have observed, to point out both the first and second coming of Christ, which are both matter of joy to the saints: his first coming, which was from heaven into this world, in a very mean and abject manner, to save the chief of sinners, to procure peace, pardon, righteousness, and eternal life for them, and therefore must be matter of joy: his second coming, which will be also from heaven, but in an extremely glorious manner, without sin, or the likeness of it, unto the salvation of is people: it will be as follows, to judge the earth; the inhabitants of it, small and great, high and low, rich and poor, bond and free, quick and dead, righteous and wicked; when all works, words, and thoughts, good and bad, will be brought to account; and every man will be judged, as those shall be, with or without the grace of God: he shall judge the world with righteousness, and the people with his truth; according to the rules of justice and equity; he will truly discern and rightly judge; his judgment will be according to his truth; he will approve himself to be the righteous Judge, and his judgment will appear to be a righteous judgment; for which he is abundantly qualified, as being the Lord God omniscient and omnipotent, holy, just, and true; see Acts 17:31. John Wesley 96:13 Before - At the presence and approach of their Lord and Maker. Cometh - To set up his throne among all the nations of the earth.
95:1395:13: յերեսաց Տեառն զի գայ, եւ գա՛յ նա ՚ի դատել զերկիր։ Դատի զտիեզերս իրաւամբք, եւ զժողովուրդս ամենայն ճշմարտութեամբ իւրով[7353]։ Տունք. ժբ̃։[7353] Ոմանք.Դատի զաշխարհս արդարութեամբ. եւ զտիե՛՛։ 13 Տիրոջ առջեւ, որ գալիս է, գալիս է դատելու երկիրը: Նա պիտի դատի տիեզերքն արդարութեամբ, եւ բոլոր ժողովուրդներին՝ իր ճշմարտութեամբ: 13 Տէրոջը առջեւ, վասն զի պիտի գայ, Վասն զի պիտի գայ երկիրը դատելու. Պիտի դատէ աշխարհը արդարութիւնով Ու ժողովուրդները՝ իր ճշմարտութիւնովը։ յերեսաց Տեառն զի գայ, եւ գայ նա ի դատել զերկիր դատի զտիեզերս իրաւամբք, եւ զժողովուրդս ^[614]ամենայն ճշմարտութեամբ իւրով: 95:13: յերեսաց Տեառն զի գայ, եւ գա՛յ նա ՚ի դատել զերկիր։ Դատի զտիեզերս իրաւամբք, եւ զժողովուրդս ամենայն ճշմարտութեամբ իւրով[7353]։ Տունք. ժբ̃։ [7353] Ոմանք.Դատի զաշխարհս արդարութեամբ. եւ զտիե՛՛։ 13 Տիրոջ առջեւ, որ գալիս է, գալիս է դատելու երկիրը: Նա պիտի դատի տիեզերքն արդարութեամբ, եւ բոլոր ժողովուրդներին՝ իր ճշմարտութեամբ: 13 Տէրոջը առջեւ, վասն զի պիտի գայ, Վասն զի պիտի գայ երկիրը դատելու. Պիտի դատէ աշխարհը արդարութիւնով Ու ժողովուրդները՝ իր ճշմարտութիւնովը։ zohrab-1805▾ eastern-1994▾ western am▾	95:1395:13 пред лицем Господа; ибо идет, ибо идет судить землю. Он будет судить вселенную по правде, и народы по истине Своей. Before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth: 95:13 пред лицем Господа; ибо идет, ибо идет судить землю. Он будет судить вселенную по правде, и народы по истине Своей. ru▾

Սաղմոս / Psalms - 95 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834