Սաղմոս / Psalms - 98 |

Text:
< PreviousՍաղմոս - 98 Psalms - 98Next >


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
Неизвестный писатель псалма старается возбудить в народе благоговение пред Иеговою и преданность Ему указанием, как на Его величие и правосудие, так и на Его милостивое отношение к людям.

Господь, восседающий на Херувимах, есть царь над всем миром и всеми народами, почему все люди должны восхвалять Его (1-3). Он правосуден и делами Его справедливости полна история жизни Иакова (4-5). Господь внимал избранникам Своим, покровительствовал всему народу, прощал его, но и наказывал, когда последний возбуждал Его гнев. Так вечен и милостив Господь, и достоин хвалы и превозношения (6-9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Still we are celebrating the glories of the kingdom of God among men, and are called upon to praise him, as in the foregoing psalms; but those psalms looked forward to the times of the gospel, and prophesied of the graces and comforts of those times; this psalm seems to dwell more upon the Old-Testament dispensation and the manifestation of God's glory and grace in that. The Jews were not, in expectation of the Messiah's kingdom and the evangelical worship, to neglect the divine regimen they were then under, and the ordinances that were then given them, but in them to see God reigning, and to worship before him according to the law of Moses. Prophecies of good things to come must not lessen our esteem of good things present. To Israel indeed pertained the promises, which they were bound to believe; but to them pertained also the giving of the law, and the service of God, which they were also bound dutifully and conscientiously to attend to, Rom. ix. 4. And this they are called to do in this psalm, where yet there is much of Christ, for the government of the church was in the hands of the eternal Word before he was incarnate; and, besides, the ceremonial services were types and figures of evangelical worship. The people of Israel are here required to praise and exalt God, and to worship before him, in consideration of these two things:-- I. The happy constitution of the government they were under, both in sacred and civil things, ver. 1-5. II. Some instances of the happy administration of it, ver. 6-9. In singing this psalm we must set ourselves to exalt the name of God, as it is made known to us in the gospel, which we have much more reason to do than those had who lived under the law.
Adam Clarke: Commentary on the Bible - 1831
The empire of God in the world and the Church, Psa 99:1, Psa 99:2. He ought to be praised, Psa 99:3. Justice and judgment are his chief glory, Psa 99:4. He should be worshipped as among the saints of old, whom he graciously answered and saved, Psa 99:5-8. Exalt him because he is holy, Psa 99:9.
The Hebrew and Chaldee have no title; all the versions but the Chaldee attribute it to David. The Syriac says it concerns "the slaughter of the Midianites which Moses and the children of Israel had taken captive; and is a prophecy concerning the glory of the kingdom of Christ." But the mention of Samuel shows that it cannot be referred to the time of Moses. Calmet thinks that it was sung at the dedication of the city, or of the second temple, after the return from the Babylonish captivity. Eight of Kennicott's and De Rossi's MSS. join it to the preceding psalm.
Albert Barnes: Notes on the Bible - 1834
99:0: This psalm is closely linked in its general character and design with those which have gone before Ps. 95-98, and with the one following Psa 100:1-5 - forming a connected group or series. The general subject is the kingship of Yahweh, or the foundations of praise derived from the fact that he reigns, or is king. As the foundation of praise on this account, reference is made in this group of psalms to his attributes; to what he has done in the works of creation; to what he has done for his people; and to the certainty that he will come ultimately to rule over all the earth, and to exercise just judgment among people.
This psalm consists of the following parts:
I. A statement of the fact that Yahweh reigns, and that this should make a deep impression on the world; that the people should tremble; that the earth should be moved, Psa 99:1.
II. Reasons for this, or reasons why he should be Rev_erenced and adored by mankind, Psa 99:2-9. These reasons are two:
(1) The first is derived from the fact that he is a holy and a righteous God, and is therefore worthy of universal adoration, Psa 99:2-5.
(2) The second is derived from what he has done for his people: for his merciful interposition in times of trouble, when Moses, and Aaron, and Samuel called upon his name; and from the fact that he answered his people when they cried unto him; and from the manner in which it was done, Psa 99:6-9. He had shown himself ready to hear their protection in the cloudy pillar, he had answered their supplications, and had forgiven them. He had not swept them wholly away, or cut them off, but had spared them, and had shown mercy to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 99:1, The prophet, setting forth the kingdom of God in Zion, Psa 99:5, exhorts all, by the example of their forefathers, to worship God at his holy hill.
Carl Friedrich Keil and Franz Delitzsch

Song of Praise in Honour of the Thrice Holy One
This is the third of the Psalms (Ps 93:1-5, Ps 97:1-12, Ps 99:1-9) which begin with the watchword מלך ה. It falls into three parts, of which the first (Ps 99:1-3) closes with קדושׁ הוּא, the second (Ps 99:4, Ps 99:5) with קדושׁ הוּא, and the third, more full-toned, with אלחנוּ קדושׁ ה - an earthly echo of the trisagion of the seraphim. The first two Sanctuses are two hexastichs; and two hexastichs form the third, according to the very same law by which the third and the sixth days of creation each consists of two creative works. This artistic form bears witness against Olshausen in favour of the integrity of the text; but the clare-obscure of the language and expression makes no small demands upon the reader.
Bengel has seen deepest into the internal character of this Psalm. He says, "The 99th Psalm has three parts, in which the Lord is celebrated as He who is to come, as He who is, and as He who was, and each part is closed with the ascription of praise: He is holy." The Psalm is laid out accordingly by Oettinger, Burk, and C. H. Rieger.
John Gill
INTRODUCTION TO PSALM 99
This psalm, with the foregoing from Ps 90:1 is ascribed to Moses by Jarchi and others; but cannot be his, since mention is made of Samuel in it, who lived many years after him. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, more rightly attribute it to David; the inscription of the Syriac version, after saying it is David's, subjoins,
"concerning the destruction of the Midianites, whom Moses and the people of Israel led captive;''
of which there is not the least mention in it; but it more truly adds,
"and a prophecy concerning the glory of the kingdom of the Messiah;''
as it undoubtedly is.
98:098:0: Սաղմոս ՚ի Դաւիթ. ՂԸ։
0 Սաղմոս Դաւթի

Սաղմոս Դաւթի:

98:0: Սաղմոս ՚ի Դաւիթ. ՂԸ։
0 Սաղմոս Դաւթի
zohrab-1805▾ eastern-1994▾ western am▾
98:098:0 [Псалом Давида.]
98:1 ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ὁ ο the κύριος κυριος lord; master ἐβασίλευσεν βασιλευω reign ὀργιζέσθωσαν οργιζω impassioned; anger λαοί λαος populace; population ὁ ο the καθήμενος καθημαι sit; settle ἐπὶ επι in; on τῶν ο the χερουβιν χερουβ cherubim σαλευθήτω σαλευω sway; rock ἡ ο the γῆ γη earth; land
98:1 מִזְמֹ֡ור mizmˈôr מִזְמֹור psalm שִׁ֤ירוּ šˈîrû שׁיר sing לַֽ lˈa לְ to יהוָ֨ה׀ [yhwˌāh] יְהוָה YHWH שִׁ֣יר šˈîr שִׁיר song חָ֭דָשׁ ˈḥāḏāš חָדָשׁ new כִּֽי־ kˈî- כִּי that נִפְלָאֹ֣ות niflāʔˈôṯ פלא be miraculous עָשָׂ֑ה ʕāśˈā עשׂה make הֹושִֽׁיעָה־ hôšˈîʕā- ישׁע help לֹּ֥ו llˌô לְ to יְ֝מִינֹ֗ו ˈymînˈô יָמִין right-hand side וּ û וְ and זְרֹ֥ועַ zᵊrˌôₐʕ זְרֹועַ arm קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
98:1. Dominus regnavit commoveantur populi sessor cherubin concutiatur terraA psalm for David himself. The Lord hath reigned, let the people be angry: he that sitteth on the cherubims: let the earth be moved.
1. The LORD reigneth; let the peoples tremble: he sitteth upon the cherubim; let the earth be moved.
98:1. A Psalm of David himself. Sing to the Lord a new song, for he has performed wonders. His right hand has accomplished salvation for him, with his holy arm.
98:1. A Psalm. O sing unto the LORD a new song; for he hath done marvellous things: his right hand, and his holy arm, hath gotten him the victory.
KJV Chapter [99] missing verse:

98:0 [Псалом Давида.]
98:1
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ο the
κύριος κυριος lord; master
ἐβασίλευσεν βασιλευω reign
ὀργιζέσθωσαν οργιζω impassioned; anger
λαοί λαος populace; population
ο the
καθήμενος καθημαι sit; settle
ἐπὶ επι in; on
τῶν ο the
χερουβιν χερουβ cherubim
σαλευθήτω σαλευω sway; rock
ο the
γῆ γη earth; land
98:1
מִזְמֹ֡ור mizmˈôr מִזְמֹור psalm
שִׁ֤ירוּ šˈîrû שׁיר sing
לַֽ lˈa לְ to
יהוָ֨ה׀ [yhwˌāh] יְהוָה YHWH
שִׁ֣יר šˈîr שִׁיר song
חָ֭דָשׁ ˈḥāḏāš חָדָשׁ new
כִּֽי־ kˈî- כִּי that
נִפְלָאֹ֣ות niflāʔˈôṯ פלא be miraculous
עָשָׂ֑ה ʕāśˈā עשׂה make
הֹושִֽׁיעָה־ hôšˈîʕā- ישׁע help
לֹּ֥ו llˌô לְ to
יְ֝מִינֹ֗ו ˈymînˈô יָמִין right-hand side
וּ û וְ and
זְרֹ֥ועַ zᵊrˌôₐʕ זְרֹועַ arm
קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
98:1. Dominus regnavit commoveantur populi sessor cherubin concutiatur terra
A psalm for David himself. The Lord hath reigned, let the people be angry: he that sitteth on the cherubims: let the earth be moved.
98:1. A Psalm of David himself. Sing to the Lord a new song, for he has performed wonders. His right hand has accomplished salvation for him, with his holy arm.
98:1. A Psalm. O sing unto the LORD a new song; for he hath done marvellous things: his right hand, and his holy arm, hath gotten him the victory.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Народ еврейский - народ Богоизбранный, находящийся под Его особенным покровительством. Господь, как царь всего мира, только тех людей награждает в любви, кто принадлежит к Его подданным, кто признает Его власть и исповедует Его царем и Богом. Из всех народов таков - только один еврейский, в храме которого Господь восседает на Херувимах Ковчега Завета. Остальные народы, не признающие Его своим Богом, не могут ждать от Него себе милости: они должны трепетать в ожидании кары.
Adam Clarke: Commentary on the Bible - 1831
99:1: The Lord reigneth - See the note on Psa 97:1.
Let the people tremble - He will establish his kingdom in spite of his enemies; let those who oppose him tremble for the consequences.
He sitteth between the cherubims - This is in reference to the ark, at each end of which was a cherub of glory; and the shechinah, or symbol of the Divine Presence, appeared on the lid of the ark, called also the mercy-seat, between the cherubim. Sitting between the cherubim implies God's graciousness and mercy. While then, in his reign, he was terrible to sinners, he is on the throne of grace to all who fear love, and obey him. Though this symbol were not in the second temple, yet the Divine Being might very well be thus denominated, because it had become one of his titles, he having thus appeared under the tabernacle and first temple.
Albert Barnes: Notes on the Bible - 1834
99:1: The Lord reigneth - The Lord, Yahweh, is king. See Psa 93:1.
Let the people tremble - The Septuagint and the Latin Vulgate render this, "Let the people rage" - or, be angry: as if the idea were that God reigned, although the people were enraged, and were opposed to him. The true meaning of the word used here, however, is "tremble," properly signifying to be moved, disturbed, disquieted, thrown into commotion; and then it may mean to be moved with anger, Pro 29:9; Isa 28:21; or with grief, Sa2 18:33 : or with fear, Psa 4:4; or with joy, Jer 33:9. Hence, it means to be agitated or moved with fear or Rev_erence; and it refers here to the Rev_erence or awe which one has in the conscious presence of God.
He sitteth between the cherubims - See the notes at Psa 80:1.
Let the earth be moved - Margin, "stagger." The word means to move or quake. It occurs nowhere else. Compare the notes at Psa 18:7. See also Hab 3:6, Hab 3:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
99:1: Lord: Psa 2:6, Psa 93:1, Psa 96:10, Psa 97:1; Luk 19:12, Luk 19:14; Rev 11:17
people: Psa 2:11, Psa 2:12, Psa 21:8, Psa 21:9, Psa 97:4; Luk 19:27; Phi 2:12
he sitteth: Psa 18:10, Psa 80:1; Exo 25:22; Ezek. 10:1-22
earth: Psa 82:5 *marg. Jer 4:24, Jer 5:22, Jer 49:21, Jer 50:46; Rev 6:14, Rev 20:11
be moved: Heb. stagger, Isa 19:14, Isa 24:19, Isa 24:20
Carl Friedrich Keil and Franz Delitzsch
99:1
The three futures express facts of the time to come, which are the inevitable result of Jahve's kingly dominion bearing sway from heaven, and here below from Zion, over the world; they therefore declare what must and will happen. The participle insidens cherubis (Ps 80:2, cf. Ps 18:11) is a definition of the manner (Olshausen): He reigns, sitting enthroned above the cherubim. נוּט, like Arab. nwd, is a further formation of the root na, nu, to bend, nod. What is meant is not a trembling that is the absolute opposite of joy, but a trembling that leads on to salvation. The Breviarium in Psalterium, which bears the name of Jerome, observes: Terra quamdiu immota fuerit, sanari non potest; quando vero mota fuerit et intremuerit, tunc recipiet sanitatem. In Ps 99:3 declaration passes over into invocation. One can feel how the hope that the "great and fearful Name" (Deut 10:17) will be universally acknowledged, and therefore that the religion of Israel will become the religion of the world, moves and elates the poet. The fact that the expression notwithstanding is not קדושׁ אתּה, but קדושׁ הוּא, is explained from the close connection with the seraphic trisagion in Is 6:3. הוּא refers to Jahve; He and His Name are notions that easily glide over into one another.
Geneva 1599
99:1 The LORD reigneth; let the (a) people tremble: he sitteth [between] the cherubims; let the earth be moved.
(a) When God delivers his Church all the enemies will have reason to tremble.
John Gill
99:1 The Lord reigneth,.... The King Messiah, he is made and declared Lord and Christ; he has reigned, does reign, and ever will; see Ps 93:1,
let the people tremble: with awe of his majesty, and reverence of his word and ordinances; rejoicing before him with trembling, as his own people and subjects do, Ps 2:11, and so it agrees with Ps 97:1, or it may be understood of the people that are enemies to Christ, who would not have him to reign, though he shall whether they will or not; and who will sooner or later tremble for fear of him, and his righteous judgment. Jarchi refers this to the war of Gog and Magog. The Septuagint, Vulgate Latin, and Arabic versions, render it, "let the people be angry"; or it may be rendered, "they are angry"; or "therefore they are angry"; because he reigns; so the people, both Jews and Gentiles, were angry and raged, when his kingdom was first visibly set up among them, Ps 2:1, and so the nations will when he takes to himself his great power, and reigns, Rev_ 11:18,
he sitteth between the cherubim; "upon" or "above", as the Septuagint, Vulgate Latin, and all the Oriental versions; alluding to the seat of the Shechinah, or divine Majesty, in the holy of holies; and respects either the exalted glory of Christ among the angels, and above them at the right hand of God, where they are subject to him, stand about him, ready to do his will; or rather his presence with his ministers of the word, who are the instruments of spreading his Gospel, and enlarging his kingdom and interest in the world; See Gill on Ps 80:1.
let the earth be moved: not that itself out of its place, but the inhabitants of it; and these either with a sense of sin and duty, and become subject to Christ their King; or with wrath and indignation at him, or through fear of him, as before; Kimchi says, at the fall of Gog and Magog; it may be particularly understood of the land of Judea, and of the commotion in it, especially in Jerusalem, when the tidings were brought of the birth of the King Messiah, Mt 2:1, or of the shaking and moving both of the civil and ecclesiastical state of the nation, and of the ruin of it; see Heb 12:26.
John Wesley
99:1 People - Such as are enemies to God and his people. Sitteth - Upon the ark. He is present with his people. Earth - The people of the earth. Moved - With fear and trembling.
Robert Jamieson, A. R. Fausset and David Brown
99:1 God's government is especially exercised in and for His Church, which should praise Him for His gracious dealings. (Ps 99:1-9)
sitteth . . . cherubim--(compare 1Kings 4:4; Ps 80:1).
tremble . . . be moved--inspired with fear by His judgments on the wicked.
98:198:1: Տէր թագաւորեաց բարկացան ժողովուրդք, որ նստիս ՚ի քրովբէս, սասանեցաւ երկիր[7363]։ [7363] Ոմանք.Որ նստի ՚ի քրովբէս։
1 Տէրը թագաւորեց, ժողովուրդները բարկացան: Ո՛վ քերովբէների վրայ նստողդ, երկիրը սասանուեց:
[99:1] Տէրը կը թագաւորէ, ժողովուրդները թո՛ղ սարսափին։Ինք քերովբէներուն վրայ կը նստի, երկիրը թո՛ղ շարժի։
Տէր թագաւորեաց, [622]բարկացան ժողովուրդք. որ նստի ի քերովբէս, սասանեցաւ երկիր:

98:1: Տէր թագաւորեաց բարկացան ժողովուրդք, որ նստիս ՚ի քրովբէս, սասանեցաւ երկիր[7363]։
[7363] Ոմանք.Որ նստի ՚ի քրովբէս։
1 Տէրը թագաւորեց, ժողովուրդները բարկացան: Ո՛վ քերովբէների վրայ նստողդ, երկիրը սասանուեց:
[99:1] Տէրը կը թագաւորէ, ժողովուրդները թո՛ղ սարսափին։Ինք քերովբէներուն վրայ կը նստի, երկիրը թո՛ղ շարժի։
zohrab-1805▾ eastern-1994▾ western am▾
98:198:1 Господь царствует: да трепещут народы! Он восседает на Херувимах: да трясется земля!
98:2 κύριος κυριος lord; master ἐν εν in Σιων σιων Siōn; Sion μέγας μεγας great; loud καὶ και and; even ὑψηλός υψηλος high; lofty ἐστιν ειμι be ἐπὶ επι in; on πάντας πας all; every τοὺς ο the λαούς λαος populace; population
98:2 הֹודִ֣יעַ hôḏˈîₐʕ ידע know יְ֭הוָה [ˈyhwāh] יְהוָה YHWH יְשׁוּעָתֹ֑ו yᵊšûʕāṯˈô יְשׁוּעָה salvation לְ lᵊ לְ to עֵינֵ֥י ʕênˌê עַיִן eye הַ֝ ˈha הַ the גֹּויִ֗ם ggôyˈim גֹּוי people גִּלָּ֥ה gillˌā גלה uncover צִדְקָתֹֽו׃ ṣiḏqāṯˈô צְדָקָה justice
98:2. Dominus in Sion magnus et excelsus est super omnes populosThe Lord is great in Sion, and high above all people.
2. The LORD is great in Zion; and he is high above all the peoples.
98:2. The Lord has made known his salvation. He has revealed his justice in the sight of the nations.
98:2. The LORD hath made known his salvation: his righteousness hath he openly shewed in the sight of the heathen.
The LORD reigneth; let the people tremble: he sitteth [between] the cherubims; let the earth be moved:

98:1 Господь царствует: да трепещут народы! Он восседает на Херувимах: да трясется земля!
98:2
κύριος κυριος lord; master
ἐν εν in
Σιων σιων Siōn; Sion
μέγας μεγας great; loud
καὶ και and; even
ὑψηλός υψηλος high; lofty
ἐστιν ειμι be
ἐπὶ επι in; on
πάντας πας all; every
τοὺς ο the
λαούς λαος populace; population
98:2
הֹודִ֣יעַ hôḏˈîₐʕ ידע know
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
יְשׁוּעָתֹ֑ו yᵊšûʕāṯˈô יְשׁוּעָה salvation
לְ lᵊ לְ to
עֵינֵ֥י ʕênˌê עַיִן eye
הַ֝ ˈha הַ the
גֹּויִ֗ם ggôyˈim גֹּוי people
גִּלָּ֥ה gillˌā גלה uncover
צִדְקָתֹֽו׃ ṣiḏqāṯˈô צְדָקָה justice
98:2. Dominus in Sion magnus et excelsus est super omnes populos
The Lord is great in Sion, and high above all people.
98:2. The Lord has made known his salvation. He has revealed his justice in the sight of the nations.
98:2. The LORD hath made known his salvation: his righteousness hath he openly shewed in the sight of the heathen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The LORD reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved. 2 The LORD is great in Zion; and he is high above all the people. 3 Let them praise thy great and terrible name; for it is holy. 4 The king's strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob. 5 Exalt ye the LORD our God, and worship at his footstool; for he is holy.
The foundation of all religion is laid in this truth, That the Lord reigns. God governs the world by his providence, governs the church by his grace, and both by his Son. We are to believe not only that the Lord lives, but that the Lord reigns. This is the triumph of the Christian church, and here it was the triumph of the Jewish church, that Jehovah was their King; and hence it is inferred, Let the people tremble, that is, 1. Let even the subjects of this kingdom tremble; for the Old-Testament dispensation had much of terror in it. At Mount Sinai Israel, and even Moses himself, did exceedingly fear and quake; and then God was terrible in his holy places. Even when he appeared in his people's behalf, he did terrible things. But we are not now come to that mount that burned with fire, Heb. xii. 18. Now that the Lord reigns let the earth rejoice. Then he ruled more by the power of holy fear; now he rules by the power of holy love. 2. Much more let the enemies of this kingdom tremble; for he will either bring them into obedience to his golden sceptre or crush them with his iron rod. The Lord reigns, though the people be stirred with indignation at it; though they fret away all their spirits, their rage is all in vain. He will set his King upon his holy hill of Zion in spite of them (Ps. ii. 1-6); first, or last, he will make them tremble, Rev. vi. 15, &c. The Lord reigns, let the earth be moved. Those that submit to him shall be established, and not moved (Ps. xcvi. 10); but those that oppose him will be moved. Heaven and earth shall be shaken, and all nations; but the kingdom of Christ is what cannot be moved; the things which cannot be shaken shall remain, Heb. xii. 27. In these is continuance, Isa. lxiv. 5.
God's kingdom, set up in Israel, is here made the subject of the psalmist's praise.
I. Two things the psalmist affirms:-- 1. God presided in the affairs of religion: He sitteth between the cherubim (v. 1), as on his throne, to give law by the oracles thence delivered--as on the mercy-seat, to receive petitions. This was the honour of Israel, that they had among them the Shechinah, or special presence of God, attended by the holy angels; the temple was the royal palace, and the Holy of holies was the presence-chamber. The Lord is great in Zion (v. 2); there he is known and praised (Ps. lxxvi. 1, 2); there he is served as great, more than any where else. He is high there above all people; as that which is high is exposed to view, and looked up to, so in Zion the perfections of the divine nature appear more conspicuous and more illustrious than any where else. Therefore let those that dwell in Zion, and worship there, praise thy great and terrible name, and give thee the glory due unto it, for it is holy. The holiness of God's name makes it truly great to his friends and terrible to his enemies, v. 3. This is that which those above adore--Holy, holy, holy. 2. He was all in all in their civil government, v. 4. As in Jerusalem was the testimony of Israel, whither the tribes went up, so there were set thrones of judgment, Ps. cxxii. 4, 5. Their government was a theocracy. God raised up David to rule over them (and some think this psalm was penned upon occasion of his quiet and happy settlement in the throne) and he is the king whose strength loves judgment. He is strong; all his strength he has from God; and his strength is not abused for the support of any wrong, as the power of great princes often is, but it loves judgment. He does justice with his power, and does it with delight; and herein he was a type of Christ, to whom God would give the throne of his father David, to do judgment and justice. He has power to crush, but his strength loves judgment; he does not rule with rigour, but with moderation, with wisdom, and with tenderness. The people of Israel had a good king; but they are here taught to look up to God as he by whom their king reigns: Thou dost establish equity (that is, God gave them those excellent laws by which they were governed), and thou executest judgment and righteousness in Jacob; he not only by his immediate providences often executed and enforced his own laws, but took care for the administration of justice among them by civil magistrates, who reigned by him and by him did decree justice. Their judges judged for God, and their judgment was his, 2 Chron. xix. 6.
II. Putting these two things together, we see what was the happiness of Israel above any other people, as Moses had described it (Deut. iv. 7, 8), that they had God so night unto them, sitting between the cherubim, and that they had statutes and judgments so righteous, by which equity was established, and God himself ruled in Jacob, from which he infers this command to that happy people (v. 5): "Exalt you the Lord our God, and worship at his footstool; give him the glory of the good government you are under, as it is now established, both in church and state." Note, 1. The greater the public mercies are which we have a share in the more we are obliged to bear a part in the public homage paid to God: the setting up of the kingdom of Christ, especially, ought to be the matter of our praise. 2. When we draw night to God, to worship him, our hearts must be filled with high thoughts of him, and he must be exalted in our souls. 3. The more we abase ourselves, and the more prostrate we are before God, the more we exalt him. We must worship at his footstool, at his ark, which was as the footstool to the mercy-seat between the cherubim; or we must cast ourselves down upon the pavement of his courts; and good reason we have to be thus reverent, for he is holy, and his holiness should strike an awe upon us, as it does on the angels themselves, Isa. vi. 2, 3.
Adam Clarke: Commentary on the Bible - 1831
99:2: The Lord is great in Zion - It is among his own worshippers that he has manifested his power and glory in an especial manner. There he is known, and there he is worthily magnified.
Albert Barnes: Notes on the Bible - 1834
99:2: The Lord is great in Zion - Compare Psa 95:3. The meaning here is, not that God is "absolutely" great - which is indeed true - but that there is a sense in which he has shown himself great "in Zion;" that is, in his manifestations toward his own people. He has evinced power in their behalf; he has interposed for them in times of danger; he has so discomfited their enemies as to show that he is a great God - a God worthy to be adored.
And he is high above all the people - Above all the nations. He has them under his control. He rules over all. The God who rules in Zion also rules all the nations of the earth; and his people, therefore, have special occasion to praise him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
99:2: great: Psa 48:1-3, Psa 50:2, Psa 76:1, Psa 76:2; Isa 12:6, Isa 14:32; Heb 12:22-24; Rev 14:1-5
high: Psa 66:7, Psa 97:9; Dan 4:34, Dan 4:35; Jam 4:6, Jam 4:7
John Gill
99:2 The Lord is great in Zion,.... Where the temple stood, and into which Christ came as the proprietor of it, and gave it a greater glory by his presence than the first temple had; here he preached his doctrines, wrought many of his miracles; here he poured forth the Spirit on his apostles; and from hence went forth his Gospel into all the world: or in Zion, that is, in his church, and among his people; here he grants his gracious presence, and bestows the blessings of his goodness; and shows himself to be great and glorious in his person, offices, and operations; see Ps 98:1,
and he is high above all people; as God, he is the Creator of them all; in whom they live, move, and have their being, and so must be above them all; as Mediator, he is the Saviour of his own people, and exalted to be so unto them; as King, he is higher than the kings of the earth, and therefore must be above all the rest of the inhabitants of it; he is higher than the heavens, and the angels there, and therefore he must be higher than the earth, and they that dwell in it; he is highly exalted above every name that is named in this world, or in that to come.
Robert Jamieson, A. R. Fausset and David Brown
99:2 great in Zion--where He dwells (Ps 9:11).
98:298:2: Տէր ՚ի Սիովն մեծ է, եւ բա՛րձր է ՚ի վերայ ամենայն ժողովրդոց։
2 Տէրը մեծ է Սիոնում ու բարձր, քան ժողովուրդները բոլոր:
2 Տէրը մեծ է Սիօնի մէջ Ու բարձրացած է բոլոր ժողովուրդներուն վրայ։
Տէր ի Սիոն մեծ է, եւ բարձր է ի վերայ ամենայն ժողովրդոց:

98:2: Տէր ՚ի Սիովն մեծ է, եւ բա՛րձր է ՚ի վերայ ամենայն ժողովրդոց։
2 Տէրը մեծ է Սիոնում ու բարձր, քան ժողովուրդները բոլոր:
2 Տէրը մեծ է Սիօնի մէջ Ու բարձրացած է բոլոր ժողովուրդներուն վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
98:298:2 Господь на Сионе велик, и высок Он над всеми народами.
98:3 ἐξομολογησάσθωσαν εξομολογεω concede; confess τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your τῷ ο the μεγάλῳ μεγας great; loud ὅτι οτι since; that φοβερὸν φοβερος fearful; fearsome καὶ και and; even ἅγιόν αγιος holy ἐστιν ειμι be
98:3 זָ֘כַ֤ר zˈāḵˈar זכר remember חַסְדֹּ֨ו׀ ḥasdˌô חֶסֶד loyalty וֶֽ wˈe וְ and אֱֽמוּנָתֹו֮ ʔˈᵉmûnāṯˈô אֱמוּנָה steadiness לְ lᵊ לְ to בֵ֪ית vˈêṯ בַּיִת house יִשְׂרָ֫אֵ֥ל yiśrˈāʔˌēl יִשְׂרָאֵל Israel רָא֥וּ rāʔˌû ראה see כָל־ ḵol- כֹּל whole אַפְסֵי־ ʔafsê- אֶפֶס end אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth אֵ֝֗ת ˈʔˈēṯ אֵת [object marker] יְשׁוּעַ֥ת yᵊšûʕˌaṯ יְשׁוּעָה salvation אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
98:3. confiteantur nomini tuo magno et terribili sanctoqueLet them give praise to thy great name: for it is terrible and holy:
3. Let them praise thy great and terrible name: holy is he.
98:3. He has remembered his mercy and his truth toward the house of Israel. All the ends of the earth have seen the salvation of our God.
98:3. He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.
The LORD [is] great in Zion; and he [is] high above all the people:

98:2 Господь на Сионе велик, и высок Он над всеми народами.
98:3
ἐξομολογησάσθωσαν εξομολογεω concede; confess
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
τῷ ο the
μεγάλῳ μεγας great; loud
ὅτι οτι since; that
φοβερὸν φοβερος fearful; fearsome
καὶ και and; even
ἅγιόν αγιος holy
ἐστιν ειμι be
98:3
זָ֘כַ֤ר zˈāḵˈar זכר remember
חַסְדֹּ֨ו׀ ḥasdˌô חֶסֶד loyalty
וֶֽ wˈe וְ and
אֱֽמוּנָתֹו֮ ʔˈᵉmûnāṯˈô אֱמוּנָה steadiness
לְ lᵊ לְ to
בֵ֪ית vˈêṯ בַּיִת house
יִשְׂרָ֫אֵ֥ל yiśrˈāʔˌēl יִשְׂרָאֵל Israel
רָא֥וּ rāʔˌû ראה see
כָל־ ḵol- כֹּל whole
אַפְסֵי־ ʔafsê- אֶפֶס end
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
אֵ֝֗ת ˈʔˈēṯ אֵת [object marker]
יְשׁוּעַ֥ת yᵊšûʕˌaṯ יְשׁוּעָה salvation
אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
98:3. confiteantur nomini tuo magno et terribili sanctoque
Let them give praise to thy great name: for it is terrible and holy:
98:3. He has remembered his mercy and his truth toward the house of Israel. All the ends of the earth have seen the salvation of our God.
98:3. He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Имя Божие - "великое и страшное" по тем делам, которые Господь совершает в мире, когда по Его воле исчезают целые народы и гибнут грозные враги Иакова. История последнего подтверждает это многочисленными фактами.
Adam Clarke: Commentary on the Bible - 1831
99:3: Let them praise thy great and terrible name - Let them confess thee to be great and terrible: let them tremble before thee.
For it is holy - קדוש הוא kadosh hu. As this not only ends this verse but the fifth also, and in effect the ninth, it seems to be a species of chorus which was sung in a very solemn manner at the conclusion of each of these parts. His holiness - the immaculate purity of his nature, was the reason why he should be exalted, praised, and worshipped.
Albert Barnes: Notes on the Bible - 1834
99:3: Let them praise thy great and terrible name - The word rendered "terrible" means "to be feared or Rev_erenced;" that is, his name - his being - he himself - is suited to inspire awe and Rev_erence. The word "them" here refers to the nations over whom God reigns. It is a call on them to praise their king and their God.
For it is holy - See the notes at Isa 6:3; notes at Rev 4:8. The fact that God "is" holy - that he is pure and righteous - that he cannot look upon sin but with abhorrence - is a just foundation for universal praise. Who could worship or honor a God who was not pure and holy?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
99:3: thy great: Psa 66:3, Psa 76:12; Deu 7:21, Deu 28:58; Neh 1:5, Neh 4:14, Neh 9:32; Jer 20:11
for it: Psa 111:9, Psa 145:17; Jos 24:19; Sa1 2:2; Isa 6:3; Joh 17:11; Rev 4:8; Rev 15:3, Rev 15:4
Geneva 1599
99:3 Let them (b) praise thy great and terrible name; [for] it [is] holy.
(b) Though the wicked rage against God, the godly will praise his Name and mighty power.
John Gill
99:3 Let them praise thy great and terrible name,.... All people, especially the Lord's people; those that dwell in Zion, where his name is great, in high esteem, venerable, and valued; as his name Jesus, or Saviour, is amiable and lovely to his saints; and his name, the Lion of the tribe of Judah, is terrible to his enemies:
for it is holy; his name is holy, as well as reverend and great; his nature is holy, both divine and human; holy in all his ways and works; and is holiness to his people, and therefore worthy of praise; holiness is the ground and foundation of his praise from the seraphim, Is 6:3.
John Wesley
99:3 Them - All people.
Robert Jamieson, A. R. Fausset and David Brown
99:3 thy . . . name--perfections of justice, power, &c.
great and terrible name--producing dread (Deut 10:17), and to be praised by those over whom He is exalted (Ps 97:9).
Tit is holy--or, "He is holy" (Ps 99:5, Ps 99:9; Is 6:3).
98:398:3: Խոստովան եղիցուք անուան քում մեծի, զի ահաւոր եւ սուրբ է[7364], [7364] Ոմանք.Խոստովան եղիցին անուան։
3 Գոհութիւն մատուցենք քո մեծ անուանը, քանզի ահաւոր ու սուրբ է նա:
3 Թող գովեն քու մեծ ու ահաւոր անունդ։Անիկա սուրբ է։
Խոստովան եղիցին անուան քում մեծի, զի ահաւոր եւ սուրբ է:

98:3: Խոստովան եղիցուք անուան քում մեծի, զի ահաւոր եւ սուրբ է[7364],
[7364] Ոմանք.Խոստովան եղիցին անուան։
3 Գոհութիւն մատուցենք քո մեծ անուանը, քանզի ահաւոր ու սուրբ է նա:
3 Թող գովեն քու մեծ ու ահաւոր անունդ։Անիկա սուրբ է։
zohrab-1805▾ eastern-1994▾ western am▾
98:398:3 Да славят великое и страшное имя Твое: свято оно!
98:4 καὶ και and; even τιμὴ τιμη honor; value βασιλέως βασιλευς monarch; king κρίσιν κρισις decision; judgment ἀγαπᾷ αγαπαω love σὺ συ you ἡτοίμασας ετοιμαζω prepare εὐθύτητας ευθυτης straightness; direction κρίσιν κρισις decision; judgment καὶ και and; even δικαιοσύνην δικαιοσυνη rightness; right standing ἐν εν in Ιακωβ ιακωβ Iakōb; Iakov σὺ συ you ἐποίησας ποιεω do; make
98:4 הָרִ֣יעוּ hārˈîʕû רוע shout לַֽ֭ ˈlˈa לְ to יהוָה [yhwˌāh] יְהוָה YHWH כָּל־ kol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth פִּצְח֖וּ piṣḥˌû פצח be serene וְ wᵊ וְ and רַנְּנ֣וּ rannᵊnˈû רנן cry of joy וְ wᵊ וְ and זַמֵּֽרוּ׃ zammˈērû זמר sing
98:4. imperium regis iudicium diligit tu fundasti aequitates iudicium et iustitiam in Iacob tu fecistiAnd the king's honour loveth judgment. Thou hast prepared directions: thou hast done judgment and justice in Jacob.
4. The king’s strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob.
98:4. Sing joyfully to God, all the earth. Sing and exult, and sing psalms.
98:4. Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise.
Let them praise thy great and terrible name; [for] it [is] holy:

98:3 Да славят великое и страшное имя Твое: свято оно!
98:4
καὶ και and; even
τιμὴ τιμη honor; value
βασιλέως βασιλευς monarch; king
κρίσιν κρισις decision; judgment
ἀγαπᾷ αγαπαω love
σὺ συ you
ἡτοίμασας ετοιμαζω prepare
εὐθύτητας ευθυτης straightness; direction
κρίσιν κρισις decision; judgment
καὶ και and; even
δικαιοσύνην δικαιοσυνη rightness; right standing
ἐν εν in
Ιακωβ ιακωβ Iakōb; Iakov
σὺ συ you
ἐποίησας ποιεω do; make
98:4
הָרִ֣יעוּ hārˈîʕû רוע shout
לַֽ֭ ˈlˈa לְ to
יהוָה [yhwˌāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
פִּצְח֖וּ piṣḥˌû פצח be serene
וְ wᵊ וְ and
רַנְּנ֣וּ rannᵊnˈû רנן cry of joy
וְ wᵊ וְ and
זַמֵּֽרוּ׃ zammˈērû זמר sing
98:4. imperium regis iudicium diligit tu fundasti aequitates iudicium et iustitiam in Iacob tu fecisti
And the king's honour loveth judgment. Thou hast prepared directions: thou hast done judgment and justice in Jacob.
98:4. Sing joyfully to God, all the earth. Sing and exult, and sing psalms.
98:4. Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. "Могущество царя любит суд". В действиях Бога нет произвола, как бывает в делах людей: Он любит суд, Его решения опираются на строгой справедливости, о чем также свидетельствует история Иакова.
Adam Clarke: Commentary on the Bible - 1831
99:4: The king's strength - If this Psalm were written by David, he must mean by it that he was God's vicegerent or deputy, and that, even as king, God was his strength, and the pattern according to which equity, judgment, and righteousness should be executed in Jacob.
Albert Barnes: Notes on the Bible - 1834
99:4: The king's strength - The word king here undoubtedly refers to God as a king, Psa 99:1. The word rendered "strength," means power, force; and the reference here is to what constitutes the main strength or power of his character and government. It is rendered in the Septuagint, τιμή timē - "honor." So in the Latin Vulgate - "honor." DeWette renders it, "The praise of the king who loves judgment." So Rosenmuller, "Let them praise the strength - the power - of the king who loves judgment." But perhaps our common version best expresses the sense, that whatever there is in the character of the "king," that is God, which constitutes strength, or gives power to his administration, is favorable to justice, or will be exerted in the cause of right. God's essential character; all the acts of his power; all the demonstrations of his authority, will be in favor of justice, and may be relied on as sustaining the righteous cause. It is not the "mere" exertion of power - it is power that is always exercised in favor of right; and this lays the foundation of praise. We could not praise a being of "mere" power, or one who was merely "almighty," without respect to his moral character. It is only when the character is such that power will be exerted in favor of that which is right and just that it becomes the proper subject of praise.
Loveth judgment - Is always on the side of justice and right. He so loves justice that his power will be put forth only in behalf of that which is right. God shows this by his law, and by all the acts of his administration.
Thou dost establish equity - That which is equal and just; alike by thy law, and by thine interpositions. All that thou doest, and all that thou dost appoint, is in favor of that which is equal and just.
Thou executest judgment and righteousness in Jacob - That which is just; that which ought to be done. Thou doest this among thy people; thou doest it in their relation to the surrounding nations. All the acts of thy administration tend to the establishment of that which is right.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
99:4: strength: Psa 45:6, Psa 45:7, Psa 72:1, Psa 72:2; Deu 32:3, Deu 32:4; Sa2 23:3, Sa2 23:4; Job 36:5-7, Job 37:23; Isa 11:3-5; Jer 23:5; Rev 19:11, Rev 19:16
thou dost: Isa 9:7, Isa 42:4, Isa 61:11
executest: Deu 10:18; Jde 1:15
Carl Friedrich Keil and Franz Delitzsch
99:4
The second Sanctus celebrates Jahve with respect to His continuous righteous rule in Israel. The majority of expositors construe it: "And (they shall praise) the might of the king, who loves right;" but this joining of the clause on to יודוּ over the refrain that stands in the way is hazardous. Neither can ועז מלך משׁפּט אהב, however, be an independent clause, since אהב cannot be said of עז, but only of its possessor. And the dividing of the verse at אהב, adopted by the lxx, will therefore not hold good. משפט אהב is an attributive clause to מלך in the same position as in Ps 11:7; and עז, with what appertains to it, is the object to כּוננתּ placed first, which has the king's throne as its object elsewhere (Ps 9:8, 2Kings 7:13; 1Chron 17:12), just as it here has the might of the king, which, however, here at the same time in מישׁרים takes another and permutative object (cf. the permutative subject in Ps 72:17), as Hitzig observes; or rather, since מישׁרים is most generally used as an adverbial notion, this מישׁרים (Ps 58:2; Ps 75:3; Ps 9:9, and frequently), usually as a definition of the mode of the judging and reigning, is subordinated: and the might of a king who loves the right, i.e., of one who governs not according to dynastic caprice but moral precepts, hast Thou established in spirit and aim (directed to righteousness and equity). What is meant is the theocratic kingship, and Ps 11:4 says what Jahve has constantly accomplished by means of this kingship: He has thus maintained right and righteousness (cf. e.g., 2Kings 8:15; 1Chron 18:14; 3Kings 10:9; Is 16:5) among His people. Out of this manifestation of God's righteousness, which is more conspicuous, and can be better estimated, within the nation of the history of redemption than elsewhere, grows the call to highly exalt Jahve the God of Israel, and to bow one's self very low at His footstool. להדם רגליו, as in Ps 132:7, is not a statement of the object (for Is 45:14 is of another kind), but (like אל in other instances) of the place in which, or of the direction (cf. Ps 7:14) in which the προσκύνησις is to take place. The temple is called Jahve's footstool (1Chron 28:2, cf. Lam 2:1; Is 60:13) with reference to the ark, the capporeth of which corresponds to the transparent sapphire (Ex 24:10) and to the crystal-like firmament of the mercaba (Ezek 1:22, cf. 1Chron 28:18).
John Gill
99:4 The King's strength also loveth judgment,.... Or he who is a strong and mighty King, as Christ is; which appears by saving his people, and preserving them to his kingdom and glory, and by destroying all his and their enemies; but, though he is so potent and victorious a Prince, yet no tyrannical one, he loves and does what is just and righteous; he loved the righteous law of God, and obeyed it in the whole course of his life; he wrought out a perfect righteousness for his people, and encourages and loves righteousness in them; he will judge the world in righteousness hereafter; and is now on his throne, and in his kingdom, ordering it with judgment and justice; all the administrations of his kingly office are just and true, and herein he delights:
thou dost establish equity, or "equities" (a); uprightnesses, righteousnesses; a perfect and a complete righteousness:
this he has prepared (b), as the word signifies, by his obedience, sufferings, and death, and has established as an everlasting one; moreover, equity, righteousness, and justice, are the settled rules and laws of his government; see Is 9:7,
thou executest judgment and righteousness in Jacob; among the true Israel and people of God, as David his type did, 2Kings 8:15, thereby keeping them in due order, in the observance of his righteous judgments and statutes, and defending them from their enemies.
(a) "rectitudines", Montanus, Gejerus, Michaelis; "aequitates", Vatablus; "recta", Musculus. (b) "parasti", Pagninus, Montanus, Vatablus, Gejerus; "praeparasti", Tigure version.
John Wesley
99:4 Judgment - Though his dominion be absolute, and his power irresistible, yet he manages it with righteousness. The king's strength is by a known Hebraism put for the strong, or powerful king. Equity - In all thy proceedings.
Robert Jamieson, A. R. Fausset and David Brown
99:4 To His wise and righteous government all nations should render honor.
king's . . . judgment--His power is combined with justice.
he is holy--(compare Ps 22:3).
98:498:4: եւ պատիւ թագաւորի զիրաւունս սիրէ։ Դու պատրաստեցեր զուղղութիւն, զիրաւունս եւ զարդարութիւն Յակովբայ դո՛ւ արարեր։
4 Իրաւունք սիրելը պատիւ է բերում թագաւորին. դո՛ւ հաստատեցիր իրաւունքն ու արդարութիւնը Յակոբի մէջ»:
4 Թագաւորին զօրութիւնը իրաւունքը կը սիրէ*։Ուղղութիւն հաստատեցիր, Իրաւունք ու արդարութիւն ըրիր Յակոբին մէջ։
Եւ պատիւ թագաւորի զիրաւունս սիրէ. դու պատրաստեցեր զուղղութիւն, զիրաւունս եւ զարդարութիւն Յակոբայ դու արարեր:

98:4: եւ պատիւ թագաւորի զիրաւունս սիրէ։ Դու պատրաստեցեր զուղղութիւն, զիրաւունս եւ զարդարութիւն Յակովբայ դո՛ւ արարեր։
4 Իրաւունք սիրելը պատիւ է բերում թագաւորին. դո՛ւ հաստատեցիր իրաւունքն ու արդարութիւնը Յակոբի մէջ»:
4 Թագաւորին զօրութիւնը իրաւունքը կը սիրէ*։Ուղղութիւն հաստատեցիր, Իրաւունք ու արդարութիւն ըրիր Յակոբին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
98:498:4 И могущество царя любит суд. Ты утвердил справедливость; суд и правду Ты совершил в Иакове.
98:5 ὑψοῦτε υψοω elevate; lift up κύριον κυριος lord; master τὸν ο the θεὸν θεος God ἡμῶν ημων our καὶ και and; even προσκυνεῖτε προσκυνεω worship τῷ ο the ὑποποδίῳ υποποδιον footstool τῶν ο the ποδῶν πους foot; pace αὐτοῦ αυτος he; him ὅτι οτι since; that ἅγιός αγιος holy ἐστιν ειμι be
98:5 זַמְּר֣וּ zammᵊrˈû זמר sing לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in כִנֹּ֑ור ḵinnˈôr כִּנֹּור cither בְּ֝ ˈbᵊ בְּ in כִנֹּ֗ור ḵinnˈôr כִּנֹּור cither וְ wᵊ וְ and קֹ֣ול qˈôl קֹול sound זִמְרָֽה׃ zimrˈā זִמְרָה melody
98:5. exaltate Dominum Deum nostrum et adorate scabillum pedum eius quia sanctus estExalt ye the Lord our God, and adore his footstool, for it is holy.
5. Exalt ye the LORD our God, and worship at his footstool: holy is he.
98:5. Sing psalms to the Lord with stringed instruments, with strings and the voice of a psalmist,
98:5. Sing unto the LORD with the harp; with the harp, and the voice of a psalm.
The king' s strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob:

98:4 И могущество царя любит суд. Ты утвердил справедливость; суд и правду Ты совершил в Иакове.
98:5
ὑψοῦτε υψοω elevate; lift up
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
ἡμῶν ημων our
καὶ και and; even
προσκυνεῖτε προσκυνεω worship
τῷ ο the
ὑποποδίῳ υποποδιον footstool
τῶν ο the
ποδῶν πους foot; pace
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ἅγιός αγιος holy
ἐστιν ειμι be
98:5
זַמְּר֣וּ zammᵊrˈû זמר sing
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
כִנֹּ֑ור ḵinnˈôr כִּנֹּור cither
בְּ֝ ˈbᵊ בְּ in
כִנֹּ֗ור ḵinnˈôr כִּנֹּור cither
וְ wᵊ וְ and
קֹ֣ול qˈôl קֹול sound
זִמְרָֽה׃ zimrˈā זִמְרָה melody
98:5. exaltate Dominum Deum nostrum et adorate scabillum pedum eius quia sanctus est
Exalt ye the Lord our God, and adore his footstool, for it is holy.
98:5. Sing psalms to the Lord with stringed instruments, with strings and the voice of a psalmist,
98:5. Sing unto the LORD with the harp; with the harp, and the voice of a psalm.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. "Подножие Его" - Кивот Завета, крышка на нем (каппорет) и литые изображения херувимов, на которых восседает Господь.
Adam Clarke: Commentary on the Bible - 1831
99:5: Worship at his footstool - Probably meaning the ark on which the Divine glory was manifested. Sometimes the earth is called God's footstool, Mat 5:35; Isa 66:1; sometimes Jerusalem; sometimes the temple, Lam 2:1; sometimes the tabernacle, Psa 32:7; and sometimes the ark, Ch1 28:2. The Israelites, when they worshipped, turned their faces toward the ark, because that was the place where was the symbol of the Divine Presence.
For he is holy - The burden chanted by the chorus.
Albert Barnes: Notes on the Bible - 1834
99:5: Exalt ye the Lord our God - See the notes at Psa 30:1. The meaning is, Let his name be, as it were, lifted up on high, so as to be conspicuous or seen from afar. Let it be done with a lofty voice; let it be with ascriptions of praise.
And worship at his footstool - By humble prostration at his feet. The footstool is that on which the feet rest when one is sitting, and the reference here is to the footstool on which the feet of a king rested when he sat on his throne or chair of state. To worship at his footstool - compare Ch1 28:2; Psa 132:7 - denotes the deepest humility and the profoundest prostration and Rev_erence. It is as if we could not look on his face, or on his throne, or on his gorgeous and magnificent robes, but bowed our heads in lowly Rev_erence, and deemed it sufficient honor to lie low before that on which his feet rested. To show the dignity and majesty of God, the earth itself is represented as being merely his footstool; as being, in comparison with the heaven - the place of his seat - his "throne," only as the footstool is as compared with the splendid chair of state. Isa 66:1; Mat 5:34-35.
For he is holy - See Psa 99:3. Margin, "it is holy." The translation in the text best expresses the sense. The fact that God is "holy" is a reason for lowly and profound prostration before him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
99:5: Exalt: Psa 99:9, Psa 21:13, Psa 34:3, Psa 108:5; Exo 15:2; Isa 12:4, Isa 25:1; Hos 11:7
footstool: Psa 132:7; Ch1 28:2; Isa 66:1
he is holy: or, it is holy, Psa 99:3; Lev 19:2
Geneva 1599
99:5 Exalt ye the LORD our God, and worship at his (c) footstool; [for] he [is] holy.
(c) That is, before his temple or ark, where he promised to hear when they worshipped him, as now he promises his spiritual presence, wherever his Church is assembled.
John Gill
99:5 Exalt ye the Lord our God,.... Christ, who is Lord of all, and Immanuel, God with us, God in our nature, our Lord and our God; exalt him in his person, as God over all, blessed for ever; in his offices of Prophet, Priest, and King, by hearkening to his word, by trusting in his blood, righteousness, and sacrifice, and by submitting to his ordinances, and obeying his commands; exalt him in heart, thought, and affection, thinking highly of him, and affectionately loving him; exalt and extol him in words, speak of his love and loveliness, and of the great things he has done; exalt him in private and in public, in the family and in the house of God; make mention of him everywhere, that his name be exalted:
and worship at his footstool; worship him who is the object of the adoration of angels, and ought to be of men; worship him privately and publicly, internally and externally, in spirit and in truth; at his footstool, on earth, he being on his throne in heaven; see Is 65:1 or else the ark is meant, which is so called, 1Chron 28:2, and this being a type of the human nature of Christ, that may be meant here; and which, though not the object of worship, nor is it said, worship his footstool, but at it; yet, in worshipping Christ, respect is to be had unto him, as in our nature, in which he has done such great things for us: the Targum is,
"worship in or at the house of his sanctuary;''
so Kimchi interprets it of the sanctuary, which agrees with Ps 99:9,
for he is holy: essentially holy, glorious in holiness as a divine Person, and therefore to be worshipped: or "it is holy"; the footstool, the ark, the human nature of Christ, in which the Godhead dwells bodily.
John Wesley
99:5 Foot - stool - Before the ark, which is so called, 1Chron 28:2. Holy - It is consecrated to be a pledge of God's presence.
98:598:5: Բա՛րձր արարէք զՏէր Աստուած մեր. երկի՛ր պագէք պատուանդանի ոտից նորա զի սուրբ է։
5 Մեծարեցէ՛ք մեր Տէր Աստծուն, երկրպագեցէ՛ք նրա ոտքերի պատուանդանին, քանզի Նա սուրբ է:
5 Բարձրացուցէք Տէրը, մեր Աստուածը Ու երկրպագութիւն ըրէ՛ք անոր ոտքերուն պատուանդանին։Անիկա սուրբ է։
Բարձր արարէք զՏէր Աստուած մեր, երկիր պագէք պատուանդանի ոտից նորա, զի սուրբ է:

98:5: Բա՛րձր արարէք զՏէր Աստուած մեր. երկի՛ր պագէք պատուանդանի ոտից նորա զի սուրբ է։
5 Մեծարեցէ՛ք մեր Տէր Աստծուն, երկրպագեցէ՛ք նրա ոտքերի պատուանդանին, քանզի Նա սուրբ է:
5 Բարձրացուցէք Տէրը, մեր Աստուածը Ու երկրպագութիւն ըրէ՛ք անոր ոտքերուն պատուանդանին։Անիկա սուրբ է։
zohrab-1805▾ eastern-1994▾ western am▾
98:598:5 Превозносите Господа, Бога нашего, и поклоняйтесь подножию Его: свято оно!
98:6 Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron ἐν εν in τοῖς ο the ἱερεῦσιν ιερευς priest αὐτοῦ αυτος he; him καὶ και and; even Σαμουηλ σαμουηλ Samouēl; Samoil ἐν εν in τοῖς ο the ἐπικαλουμένοις επικαλεω invoke; nickname τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him ἐπεκαλοῦντο επικαλεω invoke; nickname τὸν ο the κύριον κυριος lord; master καὶ και and; even αὐτὸς αυτος he; him ἐπήκουσεν επακουω hear from αὐτῶν αυτος he; him
98:6 בַּ֭ ˈba בְּ in חֲצֹ֣צְרֹות ḥᵃṣˈōṣᵊrôṯ חֲצֹצְרָה clarion וְ wᵊ וְ and קֹ֣ול qˈôl קֹול sound שֹׁופָ֑ר šôfˈār שֹׁופָר horn הָ֝רִ֗יעוּ ˈhārˈîʕû רוע shout לִ li לְ to פְנֵ֤י׀ fᵊnˈê פָּנֶה face הַ ha הַ the מֶּ֬לֶךְ mmˈeleḵ מֶלֶךְ king יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
98:6. Moses et Aaron in sacerdotibus eius et Samuhel in his qui invocant nomen eius invocabant Dominum et ipse exaudivit eosMoses and Aaron among his priests: and Samuel among them that call upon his name. They called upon the Lord, and he heard them:
6. Moses and Aaron among his priests, and Samuel among them that call on his name; they called upon the LORD, and he answered them.
98:6. with subtle wind instruments and the voice of woodwinds. Make a joyful noise before the Lord our king.
98:6. With trumpets and sound of cornet make a joyful noise before the LORD, the King.
Exalt ye the LORD our God, and worship at his footstool; [for] he [is] holy:

98:5 Превозносите Господа, Бога нашего, и поклоняйтесь подножию Его: свято оно!
98:6
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
ἐν εν in
τοῖς ο the
ἱερεῦσιν ιερευς priest
αὐτοῦ αυτος he; him
καὶ και and; even
Σαμουηλ σαμουηλ Samouēl; Samoil
ἐν εν in
τοῖς ο the
ἐπικαλουμένοις επικαλεω invoke; nickname
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
ἐπεκαλοῦντο επικαλεω invoke; nickname
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
αὐτὸς αυτος he; him
ἐπήκουσεν επακουω hear from
αὐτῶν αυτος he; him
98:6
בַּ֭ ˈba בְּ in
חֲצֹ֣צְרֹות ḥᵃṣˈōṣᵊrôṯ חֲצֹצְרָה clarion
וְ wᵊ וְ and
קֹ֣ול qˈôl קֹול sound
שֹׁופָ֑ר šôfˈār שֹׁופָר horn
הָ֝רִ֗יעוּ ˈhārˈîʕû רוע shout
לִ li לְ to
פְנֵ֤י׀ fᵊnˈê פָּנֶה face
הַ ha הַ the
מֶּ֬לֶךְ mmˈeleḵ מֶלֶךְ king
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
98:6. Moses et Aaron in sacerdotibus eius et Samuhel in his qui invocant nomen eius invocabant Dominum et ipse exaudivit eos
Moses and Aaron among his priests: and Samuel among them that call upon his name. They called upon the Lord, and he heard them:
98:6. with subtle wind instruments and the voice of woodwinds. Make a joyful noise before the Lord our king.
98:6. With trumpets and sound of cornet make a joyful noise before the LORD, the King.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. Господь милостиво и внимательно относится ко всякой искренней молитве обращающегося к Нему. Молитвы Моисея, Аарона и Самуила принимались Богом и исполнялись потому, что они "хранили Его заповеди и устав". То же ожидает всякого, кто стал бы поступать, как означенные лица.

Моисей здесь называется "между священниками" за то, что он по повелению Бога не раз приносил жертвы (см. Исх XXIV:6; 29, 25; Лев VIII:6). Самуил также призывал Господа и приносил Ему жертвы (1: Цар VII:9-10) и еще отроком служил пред Господом, надевая льняной ефод (1: Цар II:18).
Adam Clarke: Commentary on the Bible - 1831
99:6: Moses and Aaron - As Moses and Aaron among the priests, and as Samuel among the prophets, worshipped God in humility, gratitude, and the spirit of obedience, and received the strongest tokens of the Divine favor; so worship ye the Lord, that he may bless, support, and save you. Moses was properly the priest of the Hebrews before Aaron and his family were appointed to that office.
Albert Barnes: Notes on the Bible - 1834
99:6: Moses and Aaron among his priests - Among the ministers of religion; or, as officiating in the service of God. Let them come as representatives of their order - as representing those who conduct the public worship of God, and join in his praise. The idea is, that all mankind should join in his praise, and those mentioned here as among the most eminent of those who were engaged in directing the public worship of God. Moses could be called a "priest" only in the most general sense of the term, as having been employed in directing and arranging for public worship, and as being of the original tribe of Levi, from whom the whole sacerdotal order sprang.
And Samuel among them that call upon his name - Among those who are true worshippers, in distinction from the priests who were specially appointed to the public service of God. The idea is, that praise should be offered by "all" classes: by priests and by people. As Moses and Aaron were among the most eminent of the former class, so Samuel was among the most distinguished of those who were not of the priestly order. These were "representative men;" and the meaning is, that all who were of their order or rank - priests and people - should unite in the worship of God.
They called upon the Lord - They did call upon the Lord; they worshipped Yahweh. They gave the influence of their names and of their position to his public service. They thus showed their sense of the propriety of praising God; they gave the countenance of their example to public worship and praise; and the benefits which they received in answer to prayer showed the propriety and advantage of thus publicly acknowledging God.
And he answered them - They did not call upon him in vain. He heard their prayers. He bestowed blessings on them in connection with their worship. It was not a useless thing to praise and worship him. The worship of God is thus commended to us not merely from the propriety of the act itself, but from its advantages. It is unnecessary to refer to particular instances in the history of these people when their prayers were answered. Their lives were full of such instances - as the lives of all who truly call upon God are now. If a man who prays could "see" all that comes to him every day in answer to prayer - all the things bestowed which he had "desired" in prayer, and which would not have been conferred on him if he had not prayed, there would no longer be any doubt on the question whether God answers prayer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
99:6: Moses: Exo 24:6-8, Exo 29:11-37, Exo 40:23-29; Num 16:47, Num 16:48
they called: Exo 14:15, Exo 15:25, Exo 32:11-14, Exo 33:12-15; Num 14:13-20, Num 16:21, Num 16:22; Sa1 7:9-12, Sa1 12:18-24; Jer 15:1
Carl Friedrich Keil and Franz Delitzsch
99:6
The vision of the third Sanctus looks into the history of the olden time prior to the kings. In support of the statement that Jahve is a living God, and a God who proves Himself in mercy and in judgment, the poet appeals to three heroes of the olden time, and the events recorded of them. The expression certainly sounds as though it had reference to something belonging to the present time; and Hitzig therefore believes that it must be explained of the three as heavenly intercessors, after the manner of Onias and Jeremiah in the vision 2 Macc. 15:12-14. But apart from this presupposing an active manifestation of life on the part of those who have fallen happily asleep, which is at variance with the ideas of the latest as well as of the earliest Psalms concerning the other world, this interpretation founders upon Ps 99:7, according to which a celestial discourse of God with the three "in the pillar of cloud" ought also to be supposed. The substantival clauses Ps 99:6 bear sufficient evident in themselves of being a retrospect, by which the futures that follow are stamped as being the expression of the contemporaneous past. The distribution of the predicates to the three is well conceived. Moses was also a mighty man in prayer, for with his hands uplifted for prayer he obtained the victory for his people over Amalek (Ex 17:11.), and on another occasion placed himself in the breach, and rescued them from the wrath of God and from destruction (Ps 106:23; Ex 32:30-32; cf. also Num 12:13); and Samuel, it is true, is only a Levite by descent, but by office in a time of urgent need a priest (cohen), for he sacrifices independently in places where, by reason of the absence of the holy tabernacle with the ark of the covenant, it was not lawful, according to the letter of the law, to offer sacrifices, he builds an altar in Ramah, his residence as judge, and has, in connection with the divine services on the high place (Bama) there, a more than high-priestly position, inasmuch as the people do not begin the sacrificial repasts before he has blessed the sacrifice (1Kings 9:13). But the character of a mighty man in prayer is outweighed in the case of Moses by the character of the priest; for he is, so to speak, the proto-priest of Israel, inasmuch as he twice performed priestly acts which laid as it were a foundation for all times to come, viz., the sprinkling of the blood at the ratification of the covenant under Sinai (Ex. 24), and the whole ritual which was a model for the consecrated priesthood, at the consecration of the priests (Lev. 8). It was he, too, who performed the service in the sanctuary prior to the consecration of the priests: he set the shew-bread in order, prepared the candlestick, and burnt incense upon the golden altar (Ex 40:22-27). In the case of Samuel, on the other hand, the character of the mediator in the religious services is outweighed by that of the man mighty in prayer: by prayer he obtained Israel the victory of Ebenezer over the Philistines (1Kings 7:8.), and confirmed his words of warning with the miraculous sign, that at his calling upon God it would thunder and rain in the midst of a cloudless season (1Kings 12:16, cf. Sir. 46:16f.).
The poet designedly says: Moses and Aaron were among His priests, and Samuel among His praying ones. This third twelve-line strophe holds good, not only of the three in particular, but of the twelve-tribe nation of priests and praying ones to which they belong. For Ps 99:7 cannot be meant of the three, since, with the exception of a single instance (Num 12:5), it is always Moses only, not Aaron, much less Samuel, with whom God negotiates in such a manner. אליהם refers to the whole people, which is proved by their interest in the divine revelation given by the hand of Moses out of the cloudy pillar (Ex 33:7.). Nor can Ps 99:6 therefore be understood of the three exclusively, since there is nothing to indicate the transition from them to the people: crying (קראים, syncopated like חטאים, 1Kings 24:11) to Jahve, i.e., as often as they (these priests and praying ones, to whom a Moses, Aaron, and Samuel belong) cried unto Jahve, He answered them-He revealed Himself to this people who had such leaders (choragi), in the cloudy pillar, to those who kept His testimonies and the law which He gave them. A glance at Ps 99:8 shows that in Israel itself the good and the bad, good and evil, are distinguished. God answered those who could pray to Him with a claim to be answered. Ps 99:7, is, virtually at least, a relative clause, declaring the prerequisite of a prayer that may be granted. In Ps 99:8 is added the thought that the history of Israel, in the time of its redemption out of Egypt, is not less a mirror of the righteousness of God than of the pardoning grace of God. If Ps 99:7-8 are referred entirely to the three, then עלילות and נקם, referred to their sins of infirmity, appear to be too strong expressions. But to take the suffix of עלילותם objectively (ea quae in eos sunt moliti Core et socii ejus), with Symmachus (καὶ ἔκδικος ἐπὶ ταῖς ἐπηρείναις αὐτῶν) and Kimchi, as the ulciscens in omnes adinventiones eorum of the Vulgate is interpreted,
(Note: Vid., Raemdonck in his David propheta cet. 1800: in omnes injurias ipsis illatas, uti patuit in Core cet.)
is to do violence to it. The reference to the people explains it all without any constraint, and even the flight of prayer that comes in here (cf. Mic 7:18). The calling to mind of the generation of the desert, which fell short of the promise, is an earnest admonition for the generation of the present time. The God of Israel is holy in love and in wrath, as He Himself unfolds His Name in Ex 34:6-7. Hence the poet calls upon his fellow-countrymen to exalt this God, whom they may with pride call their own, i.e., to acknowledge and confess His majesty, and to fall down and worship at (ל cf. אל, Ps 5:8) the mountain of His holiness, the place of His choice and of His presence.
Geneva 1599
99:6 Moses and Aaron among his priests, (d) and Samuel among them that call upon his name; they called upon the LORD, and he answered them.
(d) Under these three he comprehends the whole people of Israel, with whom God made his promise.
John Gill
99:6 Moses and Aaron among his priests,.... The priests of the Lord, called and appointed by him, that ministered to him in that office, were the priests of Christ, types of him, and ceased when he came: these were the chief among them, or of them, as Kimchi observes: Moses officiated as a priest before Aaron was called and separated to that service; yea, it was he that consecrated and installed him in it, and that by offering sacrifice among other things, Ex 29:1, Num 7:1, and that Aaron was the chief of them there can be no question, seeing he was the first from whom a race of priests sprung, and who gave name to that order of priesthood which continued until the Messiah's coming:
and Samuel among them that call upon his name; these, according to Kimchi, describe the prophets, among whom Samuel was the chief; see Acts 3:24 calling on the name of the Lord includes the whole worship of God, and is often used particularly of prayer; the object of which is God, and him only; and who is to be called upon at all times, and especially in a time of trouble, and always in faith, and with sincerity and truth; and an honour it is to be among such persons: now these three men, who were eminent for religion and piety, and particularly prayer, see Jer 15:1 are mentioned to animate and encourage the saints, by their example, to the worship and service of the Lord, before exhorted to: they called upon the Lord; the Lord Christ, who is the object of invocation, was so in the Old Testament dispensation, and should be so in the New; see Acts 7:59. Moses called upon him, Ex 32:11; so did Aaron, Num 16:22, and also Samuel, 1Kings 7:8,
and he answered them; as he does all his people, sooner or later, in one way or another; which is no small encouragement to pray unto him.
John Wesley
99:6 Moses - Moses before the institution of the priesthood executed that office, Ex 24:6. That call - Who used frequently and solemnly to intercede with God on the behalf of the people.
Robert Jamieson, A. R. Fausset and David Brown
99:6 The experience of these servants of God is cited for encouragement.
among . . . priests, among . . . upon the Lord [and] He spake . . . pillar--may be referred to all three (compare Ex 18:19; Lev 8:15; Deut 5:5; 1Kings 9:13).
98:698:6: Մովսէս եւ Ահարովն երիցունք նորա. Սամուէլ ընդ այնոսիկ որ կարդան զանուն նորա։ Կարդային առ Տէր եւ նա լսէր նոցա,
6 Մովսէսն ու Ահարոնը՝ երէցները նրա, Սամուէլը, որ նրա անունը կանչողների մէջ էր, ձայն էին տալիս Տիրոջն, ու նա լսում էր նրանց
6 Մովսէսն ու Ահարոնը անոր քահանաներուն մէջ Եւ Սամուէլն անոր անունը կանչողներուն մէջ Տէրոջը կ’աղաղակէին։Անիկա պատասխան կու տար անոնց։
Մովսէս եւ Ահարոն երիցունք նորա, Սամուէլ ընդ այնոսիկ որ կարդան զանուն նորա. կարդային առ Տէր եւ նա լսէր նոցա:

98:6: Մովսէս եւ Ահարովն երիցունք նորա. Սամուէլ ընդ այնոսիկ որ կարդան զանուն նորա։ Կարդային առ Տէր եւ նա լսէր նոցա,
6 Մովսէսն ու Ահարոնը՝ երէցները նրա, Սամուէլը, որ նրա անունը կանչողների մէջ էր, ձայն էին տալիս Տիրոջն, ու նա լսում էր նրանց
6 Մովսէսն ու Ահարոնը անոր քահանաներուն մէջ Եւ Սամուէլն անոր անունը կանչողներուն մէջ Տէրոջը կ’աղաղակէին։Անիկա պատասխան կու տար անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
98:698:6 Моисей и Аарон между священниками и Самуил между призывающими имя Его взывали к Господу, и Он внимал им.
98:7 ἐν εν in στύλῳ στυλος pillar νεφέλης νεφελη cloud ἐλάλει λαλεω talk; speak πρὸς προς to; toward αὐτούς αυτος he; him ἐφύλασσον φυλασσω guard; keep τὰ ο the μαρτύρια μαρτυριον evidence; testimony αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the προστάγματα προσταγμα who; what ἔδωκεν διδωμι give; deposit αὐτοῖς αυτος he; him
98:7 יִרְעַ֣ם yirʕˈam רעם thunder הַ֭ ˈha הַ the יָּם yyˌom יָם sea וּ û וְ and מְלֹאֹ֑ו mᵊlōʔˈô מְלֹא fullness תֵּ֝בֵ֗ל ˈtēvˈēl תֵּבֵל world וְ wᵊ וְ and יֹ֣שְׁבֵי yˈōšᵊvê ישׁב sit בָֽהּ׃ vˈāh בְּ in
98:7. in columna nubis loquebatur ad eos custodierunt testimonia eius et praeceptum dedit eisHe spoke to them in the pillar of the cloud. They kept his testimonies, and the commandment which he gave them.
7. He spake unto them in the pillar of cloud: they kept his testimonies, and the statute that he gave them.
98:7. Let the sea be moved and all its fullness, the whole world and all who dwell in it.
98:7. Let the sea roar, and the fulness thereof; the world, and they that dwell therein.
Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them:

98:6 Моисей и Аарон между священниками и Самуил между призывающими имя Его взывали к Господу, и Он внимал им.
98:7
ἐν εν in
στύλῳ στυλος pillar
νεφέλης νεφελη cloud
ἐλάλει λαλεω talk; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
ἐφύλασσον φυλασσω guard; keep
τὰ ο the
μαρτύρια μαρτυριον evidence; testimony
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
προστάγματα προσταγμα who; what
ἔδωκεν διδωμι give; deposit
αὐτοῖς αυτος he; him
98:7
יִרְעַ֣ם yirʕˈam רעם thunder
הַ֭ ˈha הַ the
יָּם yyˌom יָם sea
וּ û וְ and
מְלֹאֹ֑ו mᵊlōʔˈô מְלֹא fullness
תֵּ֝בֵ֗ל ˈtēvˈēl תֵּבֵל world
וְ wᵊ וְ and
יֹ֣שְׁבֵי yˈōšᵊvê ישׁב sit
בָֽהּ׃ vˈāh בְּ in
98:7. in columna nubis loquebatur ad eos custodierunt testimonia eius et praeceptum dedit eis
He spoke to them in the pillar of the cloud. They kept his testimonies, and the commandment which he gave them.
98:7. Let the sea be moved and all its fullness, the whole world and all who dwell in it.
98:7. Let the sea roar, and the fulness thereof; the world, and they that dwell therein.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them. 7 He spake unto them in the cloudy pillar: they kept his testimonies, and the ordinance that he gave them. 8 Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions. 9 Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy.
The happiness of Israel in God's government is here further made out by some particular instances of his administration, especially with reference to those that were, in their day, the prime leaders and most active useful governors of that people--Moses, Aaron, and Samuel, in the two former of whom the theocracy or divine government began (for they were employed to form Israel into a people) and in the last of whom that form of government, in a great measure, ended; for when the people rejected Samuel, and urged him to resign, they are said to reject God himself, that he should not be so immediately their king as he had been (1 Sam. viii. 7), for now they would have a king, like all the nations. Moses, as well as Aaron, is said to be among his priests, for he executed the priest's office till Aaron was settled in it and he consecrated Aaron and his sons; therefore the Jews call him the priest of the priests. Now concerning these three chief rulers observe,
I. The intimate communion they had with God, and the wonderful favour to which he admitted them. None of all the nations of the earth could produce three such men as these, that had such an intercourse with Heaven, and whom God knew by name, Exod. xxxiii. 17. Here is, 1. Their gracious observance of God. No kingdom had men that honoured God as these three men of the kingdom of Israel did. They honoured him, (1.) By their prayers. Samuel, though not among his priests, yet was among those that called on his name; and for this they were all famous, They called upon the Lord; they relied not on their own wisdom or virtue, but in every emergency had recourse to God, towards him was their desire, and on him their dependence. (2.) By their obedience: They kept his testimonies, and the ordinances that he gave them; they made conscience of their duty, and in every thing made God's word and law their rule, as knowing that unless they did so they could not expect their prayers should be answered, Prov. xxviii. 9. Moses did all according to the pattern shown him; it is often repeated, According to all that God commanded Moses, so did he. Aaron and Samuel did likewise. Those were the greatest men and most honourable that were most eminent for keeping God's testimonies and conforming to the rule of his word. 2. God's gracious acceptance of them: He answered them, and granted them the things which they called upon him for. They all wonderfully prevailed with God in prayer; miracles were wrought at their special instance and request; nay, he not only condescended to do that for them which they desired, as a prince for a petitioner, but he communed with them as one friend familiarly converses with another (v. 7): He spoke unto them in the cloudy pillar. He often spoke to Samuel; from his childhood the word of the Lord came to him, and, probably, sometimes he spoke to him by a bright cloud overshadowing him: however, to Moses and Aaron he often spoke out of the famous cloudy pillar, Exod. xvi. 10; Num. xii. 5. Israel are now reminded of this, for the confirming of their faith, that though they had not every day such sensible tokens of God's presence as the cloudy pillar was, yet to those that were their first founders, and to him that was their great reformer, God was pleased thus to manifest himself.
II. The good offices they did to Israel. They interceded for the people, and for them also they obtained many an answer of peace. Moses stood in the gap, and Aaron between the living and the dead; and, when Israel was in distress, Samuel cried unto the Lord for them, 1 Sam. vii. 9. This is here referred to (v. 8): "Thou answeredst them, O Lord our God! and, at their prayer, thou wast a God that forgavest the people they prayed for; and, though thou tookest vengeance of their inventions, yet thou didst not cut them off from being a people, as their sin deserved." "Thou wast a God that wast propitious for them (so Dr. Hammond), for their sakes, and sparedst the people at their request, even when thou wast about to take vengeance of their inventions, that is, when thy wrath was so highly provoked against them that it was just ready to break in upon them, to their utter overthrow." These were some of the many remarkable instances of God's dominion in Israel, more than in any other nation, for which the people are again called upon to praise God (v. 9): "Exalt the Lord our God, on account of what he has done for us formerly, as well as of late, and worship at his holy hill of Zion, on which he has now set his temple and will shortly set his King (Ps. ii. 6), the former a type of the latter; there, as the centre of unity, let all God's Israel meet, with their adorations, for the Lord our God is holy, and appears so, not only in his holy law, but in his holy gospel."
Adam Clarke: Commentary on the Bible - 1831
99:7: He spake unto them in the cloudy pillar - That is, he directed all their operations, marchings, and encampments by this cloudy pillar. See Exo 33:9.
They kept his testimonies - Do ye the same, and God will be your portion as he was theirs.
Albert Barnes: Notes on the Bible - 1834
99:7: He spake unto them in the cloudy pillar - He spake to the men of other times; to those who called upon his name. It cannot be meant literally that he spake to "Samuel" from the "cloudy pillar" - the pillar which guided the Israelites in the wilderness, unless that term be understood in the general sense as denoting the "Shechinah" - the visible symbol of the divine presence - the cloud that rested on the ark. The idea is, that God his people in ancient times from the cloud - the symbol of his presence; that he communed with them; that he heard their prayers; that he gave them his commandments; that he interposed in their behalf, and that it was not a vain thing that they worshipped him. All this was as true of Samuel - it is as true now of those who call upon God - as it was of Moses and Aaron.
They kept his testimonies ... - They obeyed his laws, and he thus heard and answered them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
99:7: in the cloudy: Exo 19:9, Exo 33:9; Num 12:5
kept: Exo 40:16; Num 16:15; Deu 4:5, Deu 33:9; Sa1 12:3-5; Pro 28:9; Heb 3:2; Jo1 3:21, Jo1 3:22
John Gill
99:7 He spake unto them in the cloudy pillar,.... In the pillar of the clouds of glory, as the Targum; in which the Lord went before the children of Israel in the wilderness, to lead them, and protect them from heat in the day, Ex 13:21, that is, he spake in this to Moses and Aaron; for it ceased when they came to the land of Canaan; instances of which see in Ex 19:9, some have thought that the Lord might speak to Samuel also out of a cloud, when he called upon him, and it thundered, since clouds and thunder go together, 1Kings 12:18, the cloudy pillar was a type of Christ; and it is by him the Lord has spoken all his mind and will, when he was clothed with a cloud, or became obscure in the form of a servant; and it is through him, the Mediator, that men have access to God, and answers of prayer from him:
they kept his testimonies; the law, and the precepts of it, which were testifications of the mind and will of God; these Moses, Aaron, and Samuel, kept, though not perfectly, yet sincerely, from a principle of love, and with a view to the glory of God:
and the ordinance that he gave them; the ordinance of the passover, with the several rituals of the ceremonial law, which was an ordinance of God until the Messiah came; and we, under the Gospel dispensation, ought to keep the ordinances of Christ in faith and love, as they have been delivered to us; and such only can expect to be heard and answered by the Lord; and this is the reason of the mention of these things; see Ps 66:18.
John Wesley
99:7 Spake - To some of them: to Moses and Aaron, Ex 19:24, Ex 33:9-11; 1Kings 7:9, &c.
Robert Jamieson, A. R. Fausset and David Brown
99:7 cloudy pillar--the medium of divine intercourse (Ex 33:9; Num 12:5). Obedience was united with worship. God answered them as intercessors for the people, who, though forgiven, were yet chastened (Ex 32:10, Ex 32:34).
98:798:7: եւ ՚ի սիւն ամպոյ խօսէր ընդ նոսա։ Պահէին զվկայութիւն նորա, եւ զհրամանս զոր ետ նոցա[7365]։ [7365] Ոմանք.Պահէին զվկայութիւնս նորա։
7 եւ ամպի սիւնով խօսում նրանց հետ: Նրանք պահպանում էին վկայութիւնը նրա եւ հրամանները, որ տուեց իրենց:
7 Ամպի սիւնին մէջէն կը խօսէր անոնց հետ։Անոնք կը պահէին անոր վկայութիւնները Ու այն հրամանը, որ իրենց տուաւ։
եւ ի սիւն ամպոյ խօսէր ընդ նոսա. պահէին զվկայութիւնս նորա եւ զհրամանս զոր ետ նոցա:

98:7: եւ ՚ի սիւն ամպոյ խօսէր ընդ նոսա։ Պահէին զվկայութիւն նորա, եւ զհրամանս զոր ետ նոցա[7365]։
[7365] Ոմանք.Պահէին զվկայութիւնս նորա։
7 եւ ամպի սիւնով խօսում նրանց հետ: Նրանք պահպանում էին վկայութիւնը նրա եւ հրամանները, որ տուեց իրենց:
7 Ամպի սիւնին մէջէն կը խօսէր անոնց հետ։Անոնք կը պահէին անոր վկայութիւնները Ու այն հրամանը, որ իրենց տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
98:798:7 В столпе облачном говорил Он к ним; они хранили Его заповеди и устав, который Он дал им.
98:8 κύριε κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our σὺ συ you ἐπήκουες επακουω hear from αὐτῶν αυτος he; him ὁ ο the θεός θεος God σὺ συ you εὐίλατος ευιλατος happen; become αὐτοῖς αυτος he; him καὶ και and; even ἐκδικῶν εκδικεω vindicate; avenge ἐπὶ επι in; on πάντα πας all; every τὰ ο the ἐπιτηδεύματα επιτηδευμα he; him
98:8 נְהָרֹ֥ות nᵊhārˌôṯ נָהָר stream יִמְחֲאוּ־ yimḥᵃʔû- מחא clap כָ֑ף ḵˈāf כַּף palm יַ֝֗חַד ˈyˈaḥaḏ יַחַד gathering הָרִ֥ים hārˌîm הַר mountain יְרַנֵּֽנוּ׃ yᵊrannˈēnû רנן cry of joy
98:8. Domine Deus noster tu exaudisti eos Domine propitius fuisti eis et ultor super commutationibus eorumThou didst hear them, O Lord our God: thou wast a merciful God to them, and taking vengeance on all their inventions.
8. Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of their doings.
98:8. The rivers will clap their hands, the mountains will exult together,
98:8. Let the floods clap [their] hands: let the hills be joyful together
He spake unto them in the cloudy pillar: they kept his testimonies, and the ordinance [that] he gave them:

98:7 В столпе облачном говорил Он к ним; они хранили Его заповеди и устав, который Он дал им.
98:8
κύριε κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
σὺ συ you
ἐπήκουες επακουω hear from
αὐτῶν αυτος he; him
ο the
θεός θεος God
σὺ συ you
εὐίλατος ευιλατος happen; become
αὐτοῖς αυτος he; him
καὶ και and; even
ἐκδικῶν εκδικεω vindicate; avenge
ἐπὶ επι in; on
πάντα πας all; every
τὰ ο the
ἐπιτηδεύματα επιτηδευμα he; him
98:8
נְהָרֹ֥ות nᵊhārˌôṯ נָהָר stream
יִמְחֲאוּ־ yimḥᵃʔû- מחא clap
כָ֑ף ḵˈāf כַּף palm
יַ֝֗חַד ˈyˈaḥaḏ יַחַד gathering
הָרִ֥ים hārˌîm הַר mountain
יְרַנֵּֽנוּ׃ yᵊrannˈēnû רנן cry of joy
98:8. Domine Deus noster tu exaudisti eos Domine propitius fuisti eis et ultor super commutationibus eorum
Thou didst hear them, O Lord our God: thou wast a merciful God to them, and taking vengeance on all their inventions.
98:8. The rivers will clap their hands, the mountains will exult together,
98:8. Let the floods clap [their] hands: let the hills be joyful together
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Под людьми, которых Господь "прощал и наказывал" вероятнее всего нужно разуметь еврейский народ, так как по отношению к Самуилу, Библия не указывает случаев, когда бы последний вызвал на себя гнев Бога и был бы Им наказан.
Adam Clarke: Commentary on the Bible - 1831
99:8: Thou - forgavest them - When the people had sinned, and wrath was about to descend on them, Moses and Aaron interceded for them, and they were not destroyed.
Tookest vengeance of their inventions - God spared them, but showed his displeasure at their misdoings. He chastised, but did not consume them. This is amply proved in the history of this people.
Albert Barnes: Notes on the Bible - 1834
99:8: Thou answeredst them, O Lord our God - The reference here is to God as "our" God; that is, the language used by those who now worship him is designed to give encouragement in approaching his throne. The God that "we" worship is the same that "they" worshipped; and as he answered them, we may feel assured that he will answer us.
Thou wast a God that forgavest them - They were not perfect; they were sinners; they often offended thee, and yet thou didst answer them, and show them mercy.
Though thou tookest vengeance - Though thou didst manifest thy displeasure at their misconduct; though thou in thy judgments didst show that thou wast displeased with them; nevertheless thou didst answer them. Sinners as they were, and often as thou didst show thy displeasure at their conduct, yet thou didst hear their prayers and bless them.
Of their inventions - The Hebrew word denotes work, deed, doing, conduct. It means here what they did - their sins. There is no allusion to any special art or "cunning" in what they did - as if they had "invented" or found out some new form of sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
99:8: thou wast: Psa 89:33; Num 14:20; Deu 9:19; Jer 46:28; Zep 3:7
though: Exo 32:2, Exo 32:34, Exo 32:35; Num 11:33, Num 11:34, Num 14:20-34, Num 20:12, Num 20:24; Deu 3:26, Deu 9:20
their inventions: Ecc 7:29; Rom 1:21
Geneva 1599
99:8 Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of (e) their inventions.
(e) The more liberally God deals with his people, the more he punishes them who abuse his benefits.
John Gill
99:8 Thou answeredst them, O Lord our God,.... This is repeated to show the certainty of it, and to encourage the people of God, in all ages, to pray unto him:
thou wast a God that forgavest them; even Moses, Aaron, and Samuel; for, though they were great and good men, they did not live without sin, and stood in need of pardoning grace and mercy, which they had; or rather the people for whom they prayed: so the Targum,
"O God, thou wast forgiving thy people for them;''
that is, through their prayers; see Num 14:19,
though thou tookest vengeance of their inventions; their sins, which are the inventions of men, Eccles 7:29. Kimchi and others interpret this of the inventions, designs, and practices of Korah, Dathan, and Abiram, against Moses and Aaron, Num 16:32 but though God took vengeance on them, it does not appear that he forgave their iniquities; wherefore it is best to understand this either of the sins of Moses and Aaron themselves, which, though pardoned, God took vengeance of, and showed his displeasure at, by not suffering them to go into the land of Canaan, Num 20:10, or else of the sins of the Israelites, who murmured upon the report of the spies; and though they were pardoned at the intercession of Moses, yet so far vengeance was taken upon them, that none of them were suffered to enter the land of Canaan; but their carcasses fell in the wilderness, Num 14:19, and thus, though God forgives the iniquities of his people, for the sake of his Son, yet he takes vengeance of them on him, their surety; on whom they have been laid and borne, and who has not been spared in the least; but has bore the whole wrath and vengeance of God due to sin; and besides, though he pardons his people, yet he chastises them for their sins, and shows his fatherly displeasure at them.
John Wesley
99:8 Them - The intercessors before mentioned. Forgavest - The people for whom they prayed, so far as not to inflict that total destruction upon them which they deserved;
98:898:8: Տէր Աստուած մեր դու լսէի՛ր նոցա, Աստուած դու քաւի՛չ լինէիր, վրէժխնդի՛ր ՚ի վերայ ամենայն գործոց նոցա[7366]։ [7366] Ոմանք.Քաւիչ լինէիր նոցա, վրէժխն՛՛։
8 Տէ՛ր Աստուած մեր, դու լսում էիր նրանց. Աստուա՛ծ, դու քաւիչ եւ վրէժխնդիր էիր լինում նրանց բոլոր գործերի համար:
8 Ո՛վ Տէր, մեր Աստուածը, դուն կը լսէիր անոնց. Դո՛ւն, ո՛վ Աստուած, անոնց կը ներէիր, Թէպէտ վրէժխնդիր եղար անոնց գործերուն։
Տէր, Աստուած մեր, դու լսէիր նոցա. Աստուած, դու քաւիչ լինէիր նոցա, վրէժխնդիր ի վերայ ամենայն գործոց նոցա:

98:8: Տէր Աստուած մեր դու լսէի՛ր նոցա, Աստուած դու քաւի՛չ լինէիր, վրէժխնդի՛ր ՚ի վերայ ամենայն գործոց նոցա[7366]։
[7366] Ոմանք.Քաւիչ լինէիր նոցա, վրէժխն՛՛։
8 Տէ՛ր Աստուած մեր, դու լսում էիր նրանց. Աստուա՛ծ, դու քաւիչ եւ վրէժխնդիր էիր լինում նրանց բոլոր գործերի համար:
8 Ո՛վ Տէր, մեր Աստուածը, դուն կը լսէիր անոնց. Դո՛ւն, ո՛վ Աստուած, անոնց կը ներէիր, Թէպէտ վրէժխնդիր եղար անոնց գործերուն։
zohrab-1805▾ eastern-1994▾ western am▾
98:898:8 Господи, Боже наш! Ты внимал им; Ты был для них Богом прощающим и наказывающим за дела их.
98:9 ὑψοῦτε υψοω elevate; lift up κύριον κυριος lord; master τὸν ο the θεὸν θεος God ἡμῶν ημων our καὶ και and; even προσκυνεῖτε προσκυνεω worship εἰς εις into; for ὄρος ορος mountain; mount ἅγιον αγιος holy αὐτοῦ αυτος he; him ὅτι οτι since; that ἅγιος αγιος holy κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our
98:9 לִֽ lˈi לְ to פְֽנֵי־ fᵊˈnê- פָּנֶה face יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH כִּ֥י kˌî כִּי that בָא֮ vā בוא come לִ li לְ to שְׁפֹּ֪ט šᵊppˈōṭ שׁפט judge הָ֫ hˈā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth יִשְׁפֹּֽט־ yišpˈōṭ- שׁפט judge תֵּבֵ֥ל tēvˌēl תֵּבֵל world בְּ bᵊ בְּ in צֶ֑דֶק ṣˈeḏeq צֶדֶק justice וְ֝ ˈw וְ and עַמִּ֗ים ʕammˈîm עַם people בְּ bᵊ בְּ in מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
98:9. exaltate Dominum Deum nostrum et adorate in monte sancto eius quia sanctus Dominus Deus nosterExalt ye the Lord our God, and adore at his holy mountain: for the Lord our God is holy.
9. Exalt ye the LORD our God, and worship at his holy hill; for the LORD our God is holy.
98:9. before the presence of the Lord. For he comes to judge the earth. He will judge the whole world with justice, and the peoples with fairness.
98:9. Before the LORD; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.
Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions:

98:8 Господи, Боже наш! Ты внимал им; Ты был для них Богом прощающим и наказывающим за дела их.
98:9
ὑψοῦτε υψοω elevate; lift up
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
ἡμῶν ημων our
καὶ και and; even
προσκυνεῖτε προσκυνεω worship
εἰς εις into; for
ὄρος ορος mountain; mount
ἅγιον αγιος holy
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ἅγιος αγιος holy
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
98:9
לִֽ lˈi לְ to
פְֽנֵי־ fᵊˈnê- פָּנֶה face
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֥י kˌî כִּי that
בָא֮ בוא come
לִ li לְ to
שְׁפֹּ֪ט šᵊppˈōṭ שׁפט judge
הָ֫ hˈā הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
יִשְׁפֹּֽט־ yišpˈōṭ- שׁפט judge
תֵּבֵ֥ל tēvˌēl תֵּבֵל world
בְּ bᵊ בְּ in
צֶ֑דֶק ṣˈeḏeq צֶדֶק justice
וְ֝ ˈw וְ and
עַמִּ֗ים ʕammˈîm עַם people
בְּ bᵊ בְּ in
מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
98:9. exaltate Dominum Deum nostrum et adorate in monte sancto eius quia sanctus Dominus Deus noster
Exalt ye the Lord our God, and adore at his holy mountain: for the Lord our God is holy.
98:9. before the presence of the Lord. For he comes to judge the earth. He will judge the whole world with justice, and the peoples with fairness.
98:9. Before the LORD; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Если Господь так велик, праведен и многомилостив, то естественно, чтобы народ еврейский ревностно служил только Ему одному и воздавал Ему поклонение на святой горе Его.

Весь этот псалом - восторженный призыв еврейского народа к духовному покаянию и служению Единому Иегове, оплоту его силы и счастья.
Adam Clarke: Commentary on the Bible - 1831
99:9: Worship at his holy hill - Worship him publicly in the temple.
For the Lord our God is holy - The words of the chorus; as in the third and fifth verses.
Albert Barnes: Notes on the Bible - 1834
99:9: Exalt the Lord our God - See the notes at Psa 99:5.
And worship at his holy hill - In Psa 99:5, this is, "at his footstool." The "holy hill" refers to Zion, as the seat of the national worship.
For the Lord our God is holy - See Psa 99:5. This appropriately closes the psalm, by a distinct and solemn statement that the fact that Yahweh is a holy God is a reason for worshipping him. This is at all times the highest reason for adoration and praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
99:9: Exalt: Psa 99:5
his holy: Psa 2:6, Psa 48:1, Psa 48:2, Psa 87:1-3
for the: Psa 99:3, Psa 99:5; Sa1 2:2; Isa 5:16, Isa 6:3, Isa 57:15; Hab 1:12; Luk 1:49; Pe1 1:15, Pe1 1:16; Rev 3:7, Rev 4:8
John Gill
99:9 Exalt the Lord our God,.... Having given the above instances of Moses, Aaron, and Samuel, serving and worshipping the Lord, the psalmist repeats the exhortation in Ps 99:5, which he enforces by their example; See Gill on Ps 99:5,
and worship at his holy hill; the holy hill of Zion, the church; attend the public worship and service of it: the Targum is,
"worship at the mountain of the house of his sanctuary; the temple, a type of the church of Christ:''
for the Lord our God is holy; his nature is holy, and he is glorious in the perfection of his holiness, and therefore to be praised and exalted; and his name is holy, and so reverend, and therefore to be worshipped; see in Ps 99:3.
98:998:9: Բա՛րձր արարէք զՏէր Աստուած մեր, երկի՛ր պագէք ՚ի լեառն սուրբ նորա զի սուրբ է Տէր Աստուած մեր։ Տունք. ժ̃։
9 Մեծարեցէ՛ք մեր Տէր Աստծուն, երկրպագեցէ՛ք նրա սուրբ լերանը, քանզի սուրբ է Տէր Աստուածը մեր:
9 Բարձրացուցէ՛ք Տէրը, մեր Աստուածը Ու երկրպագութիւն ըրէ՛ք անոր սուրբ լերանը վրայ. Վասն զի Տէրը, մեր Աստուածը, սուրբ է։
Բարձր արարէք զՏէր, Աստուած մեր, երկիր պագէք ի լեառն սուրբ նորա, զի սուրբ է Տէր Աստուած մեր:

98:9: Բա՛րձր արարէք զՏէր Աստուած մեր, երկի՛ր պագէք ՚ի լեառն սուրբ նորա զի սուրբ է Տէր Աստուած մեր։ Տունք. ժ̃։
9 Մեծարեցէ՛ք մեր Տէր Աստծուն, երկրպագեցէ՛ք նրա սուրբ լերանը, քանզի սուրբ է Տէր Աստուածը մեր:
9 Բարձրացուցէ՛ք Տէրը, մեր Աստուածը Ու երկրպագութիւն ըրէ՛ք անոր սուրբ լերանը վրայ. Վասն զի Տէրը, մեր Աստուածը, սուրբ է։
zohrab-1805▾ eastern-1994▾ western am▾
98:998:9 Превозносите Господа, Бога нашего, и поклоняйтесь на святой горе Его, ибо свят Господь, Бог наш.
Exalt the LORD our God, and worship at his holy hill; for the LORD our God [is] holy:

98:9 Превозносите Господа, Бога нашего, и поклоняйтесь на святой горе Его, ибо свят Господь, Бог наш.
ru▾