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jg▾ kad▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 К этому псалму в еврейской Библии присоединяется следующий по счету 7:0-ти 115: псалом, и таким образом с 116: псалма по греческой Библии, а по еврейской 117:, восстанавливается прежний счет на один псалом вперед. То чувство радости, которое изображается в этом и следующих двух (115-116) псалмах, показывает, что они написаны после уже получения помощи от Господа. Я радуюсь, так как Господь помогает мне, когда я воззвал к Нему при гнетущих меня обстоятельствах (1-4). Господь милостив и помогает всем простодушным пред ним (5-6). Я покоен, так как Господь осушил мои слезы и дал мне при жизни увидеть ниспосланные Им блага. Matthew Henry: Concise Commentary on the Whole Bible - 1706 This is a thanksgiving psalm; it is not certain whether David penned it upon any particular occasion or upon a general review of the many gracious deliverances God had wrought for him, out of six troubles and seven, which deliverances draw from him many very lively expressions of devotion, love, and gratitude; and with similar pious affections our souls should be lifted up to God in singing it. Observe, I. The great distress and danger that the psalmist was in, which almost drove him to despair, ver. 3, 10, 11. II. The application he made to God in that distress, ver. 4. III. The experience he had of God's goodness to him, in answer to prayer; God heard him (ver. 1, 2), pitied him (ver. 5, 6), delivered him, ver. 8. IV His care respecting the acknowledgments he should make of the goodness of God to him, ver. 12. 1. He will love God, ver. 1. 2. He will continue to call upon him, ver. 2, 13, 17. 3. He will rest in him, ver. 7. 4. He will walk before him, ver. 9. 5. He will pay his vows of thanksgiving, in which he will own the tender regard God had to him, and this publicly, ver. 13-15, 17-19. Lastly, He will continue God's faithful servant to his life's end, ver. 16. These are such breathings of a holy soul as bespeak it very happy. Adam Clarke: Commentary on the Bible - 1831 The psalmist praises God for his deliverance from thraldom, which he compares to death and the grave, Psa 116:1-9. The exercises through which he had passed, Psa 116:10, Psa 116:11. His gratitude for these mercies, and resolution to live to God's glory, Psa 116:12-19. This Psalm is also without a title, and its author is unknown. It appears to have been written after the captivity, and to be a thanksgiving to God for that glorious event. The psalmist compares this captivity to death and the grave; and shows the happy return to the promised land, called here The land of the living. The people recollect the vows of God which were upon them, and purpose to fulfill them. They exhult at being enabled to worship God in the temple at Jerusalem. The Syriac, which abounds in conjectural prefaces, supposes this Psalm to have been written on the occasion of Saul coming to the mouth of the cave in which David lay hidden; but spiritually taken, it relates to the bringing of a new people, the Gentiles, to the Christian faith. In a few MSS. this Psalm is joined to the preceding. Many think it relates wholly to the passion, death, and triumph of Christ. Most of the fathers were of this opinion. Albert Barnes: Notes on the Bible - 1834 116:0: The author and date of this psalm are unknown. It seems to be rather of a private than a public character, and there are expressions in it which must have been drawn from the personal experience of its writer. It is adapted to public use only because in all public assemblages there are those who would find their own experience represented by the language of the psalm. It may have been composed after the return from Babylon, but there is nothing in the psalm to limit it to that time, and the language is such that it may have been composed at any period after Jerusalem became the place of public worship, Psa 116:19. The Septuagint and the Latin Vulgate, which combined the two pRev_ious psalms into one, divide this into two, at the end of Psa 116:9. The reason why this was done is unknown. The psalm appears to have been composed in reference to a dangerous sickness, or some deep affliction which threatened life, Psa 116:3, Psa 116:8-9, Psa 116:15; and it expresses a purpose to praise and serve God in view of the fact that the author had been delivered from impending death, and that his days had been lengthened out upon the earth. The psalm embraces the following points: I. An expression of love and gratitude in view of the mercies of God, and of a purpose to serve him as long as life should last, Psa 116:1-2. II. A description of his sufferings, as if the pains of hell had seized him, Psa 116:3-4. III. A description of the mercy and goodness of God as interposing in answer to his prayer, and delivering him, Psa 116:5-11. IV. A solemn declaration of his purpose to praise God for all his mercies; to take the cup of salvation and call on his name; to pay his vows in the presence of the people of God; to offer the sacrifice of thanksgiving; to worship in the courts of the Lord's house, in the midst of Jerusalem, Psa 116:12-19. Carl Friedrich Keil and Franz Delitzsch Thanksgiving Song of One Who Has Escaped from Death We have here another anonymous Psalm closing with Hallelujah. It is not a supplicatory song with a hopeful prospect before it like Ps 115, but a thanksgiving song with a fresh recollection of some deadly peril that has just been got the better of; and is not, like Ps 115, from the mouth of the church, but from the lips of an individual who distinguishes himself from the church. It is an individual that has been delivered who here praises the loving-kindness he has experienced in the language of the tenderest affection. The lxx has divided this deeply fervent song into two parts, Ps 116:1-9, Ps 116:10-19, and made two Hallelujah-Psalms out of it; whereas it unites Ps 114:1-8 and Ps 115 into one. The four sections or strophes, the beginnings of which correspond to one another (Ps 116:1 and Ps 116:10, Ps 116:5 and Ps 116:15), are distinctly separate. The words אקרא וּבשׁם ה are repeated three times. In the first instance they are retrospective, but then swell into an always more full-toned vow of thanksgiving. The late period of its composition makes itself known not only in the strong Aramaic colouring of the form of the language, which adopts all kinds of embellishments, but also in many passages borrowed from the pre-exilic Psalms. The very opening, and still more so the progress, of the first strophe reminds one of Ps 18, and becomes an important hint for the exposition of the Psalm. John Gill INTRODUCTION TO PSALM 116 Theodoret applies this psalm to the distresses of the Jews in the times of the Maccabees under Antiochus Epiphanes; and R. Obadiah interprets some passages in it of the Grecians of those times; but it rather seems to have been written by David on account of some troubles of his, out of which he was delivered; and refers either to the times of Saul, and the persecutions he endured from him, particularly when he was beset round about by him and his men in the wilderness of Maon, 1Kings 23:26, to which he may have respect Ps 116:3. The inscription of the psalm in the Syriac version is, "the progress of the new people returning to the Christian worship, as a child to understanding: and as to the letter, it was said when Saul stayed at the door of the cave where David lay hid with his men;'' see 1Kings 24:4. But since mention is made of Jerusalem, Ps 116:19, where the psalmist would praise the Lord for his deliverance, which as yet was not in his hands nor in the hands of the Israelites, but of the Jebusites; some have thought it was written on account of the conspiracy of Absalom against him, and who, hearing that Ahithophel was among the conspirators, said the words related in Ps 116:11, it is very probable it was composed after the death of Saul, and when he was settled in the kingdom, as Jarchi observes, and was delivered out of the hands of all his enemies; and very likely much about the same time as the eighteenth psalm was, which begins in the same manner, and has some expressions in it like to what are in this. David was a type of Christ, and some apply this psalm to him.
114:0114:0: Ալէլուիա. ՃԺԴ։ 0 Ալէլուիա Ալէլուիա: 114:0: Ալէլուիա. ՃԺԴ։ 0 Ալէլուիա zohrab-1805▾ eastern-1994▾ western am▾	114:0114:0 [Аллилуия.] 114:1 αλληλουια αλληλουια haleluyah ἠγάπησα αγαπαω love ὅτι οτι since; that εἰσακούσεται εισακουω heed; listen to κύριος κυριος lord; master τῆς ο the φωνῆς φωνη voice; sound τῆς ο the δεήσεώς δεησις petition μου μου of me; mine 114:1 בְּ bᵊ בְּ in צֵ֣את ṣˈēṯ יצא go out יִ֭שְׂרָאֵל ˈyiśrāʔēl יִשְׂרָאֵל Israel מִ mi מִן from מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt בֵּ֥ית bˌêṯ בַּיִת house יַ֝עֲקֹ֗ב ˈyaʕᵃqˈōv יַעֲקֹב Jacob מֵ mē מִן from עַ֥ם ʕˌam עַם people לֹעֵֽז׃ lōʕˈēz לעז speak unintelligibly 114:1. dilexi quoniam audies Domine vocem deprecationis meaeI have loved, because the Lord will hear the voice of my prayer. 114:1. Alleluia. At the departure of Israel from Egypt, the house of Jacob from a barbarous people: 114:1. When Israel went out of Egypt, the house of Jacob from a people of strange language; 1. Not unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, and for thy truth’s sake. 114:0 ^[684] KJV Chapter [115] missing verse: 114:0 [Аллилуия.] 114:1 αλληλουια αλληλουια haleluyah ἠγάπησα αγαπαω love ὅτι οτι since; that εἰσακούσεται εισακουω heed; listen to κύριος κυριος lord; master τῆς ο the φωνῆς φωνη voice; sound τῆς ο the δεήσεώς δεησις petition μου μου of me; mine 114:1 בְּ bᵊ בְּ in צֵ֣את ṣˈēṯ יצא go out יִ֭שְׂרָאֵל ˈyiśrāʔēl יִשְׂרָאֵל Israel מִ mi מִן from מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt בֵּ֥ית bˌêṯ בַּיִת house יַ֝עֲקֹ֗ב ˈyaʕᵃqˈōv יַעֲקֹב Jacob מֵ mē מִן from עַ֥ם ʕˌam עַם people לֹעֵֽז׃ lōʕˈēz לעז speak unintelligibly 114:1. dilexi quoniam audies Domine vocem deprecationis meae I have loved, because the Lord will hear the voice of my prayer. 114:1. Alleluia. At the departure of Israel from Egypt, the house of Jacob from a barbarous people: 114:1. When Israel went out of Egypt, the house of Jacob from a people of strange language; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 I love the LORD, because he hath heard my voice and my supplications. 2 Because he hath inclined his ear unto me, therefore will I call upon him as long as I live. 3 The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow. 4 Then called I upon the name of the LORD; O LORD, I beseech thee, deliver my soul. 5 Gracious is the LORD, and righteous; yea, our God is merciful. 6 The LORD preserveth the simple: I was brought low, and he helped me. 7 Return unto thy rest, O my soul; for the LORD hath dealt bountifully with thee. 8 For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. 9 I will walk before the LORD in the land of the living. In this part of the psalm we have, I. A general account of David's experience, and his pious resolutions (v. 1, 2), which are as the contents of the whole psalm, and give an idea of it. 1. He had experienced God's goodness to him in answer to prayer: He has heard my voice and my supplications. David, in straits, had humbly and earnestly begged mercy of God, and God had heard him, that is, had graciously accepted his prayer, taken cognizance of his case, and granted him an answer of peace. He has inclined his ear to me. This intimates his readiness and willingness to hear prayer; he lays his ear, as it were, to the mouth of prayer, to hear it, though it be but whispered in groanings that cannot be uttered. He hearkens and hears, Jer. viii. 6. Yet it implies, also, that it is wonderful condescension in God to hear prayer; it is bowing his ear. Lord, what is man, that God should thus stoop to him!-- 2. He resolved, in consideration thereof, to devote himself entirely to God and to his honour. (1.) He will love God the better. He begins the psalm somewhat abruptly with a profession of that which his heart was full of: I love the Lord (as Ps. xviii. 1); and fitly does he begin with this, in compliance with the first and great commandment and with God's end in all the gifts of his bounty to us. "I love him only, and nothing besides him, but what I love for him." God's love of compassion towards us justly requires our love of complacency in him. (2.) He will love prayer the better: Therefore I will call upon him. The experiences we have had of God's goodness to us, in answer to prayer, are great encouragements to us to continue praying; we have sped well, notwithstanding our unworthiness and our infirmities in prayer, and therefore why may we not? God answers prayer, to make us love it, and expects this from us, in return for his favour. Why should we glean in any other field when we have been so well treated in this? Nay, I will call upon him as long as I live (Heb., In my days), every day, to the last day. Note, As long as we continue living we must continue praying. This breath we must breathe till we breathe our last, because then we shall take our leave of it, and till then we have continual occasion for it. II. A more particular narrative of God's gracious dealings with him and the good impressions thereby made upon him. 1. God, in his dealings with him, showed himself a good God, and therefore he bears this testimony to him, and leaves it upon record (v. 5): "Gracious is the Lord, and righteous. He is righteous, and did me no wrong in afflicting me; he is gracious, and was very kind in supporting and delivering me." Let us all speak of God as we have found; and have we ever found him otherwise than just and good? No; our God is merciful, merciful to us, and it is of his mercies that we are not consumed. (1.) Let us review David's experiences. [1.] He was in great distress and trouble (v. 3): The sorrows of death compassed me, that is, such sorrows as were likely to be his death, such as were thought to be the very pangs of death. Perhaps the extremity of bodily pain, or trouble of mind, is called here the pains of hell, terror of conscience arising from sense of guilt. Note, The sorrows of death are great sorrows, and the pains of hell great pains. Let us therefore give diligence to prepare for the former, that we may escape the latter. These compassed him on every side; they arrested him, got hold upon him, so that he could not escape. Without were fightings, within were fears. "I found trouble and sorrow; not only they found me, but I found them." Those that are melancholy have a great deal of sorrow of their own finding, a great deal of trouble which they create to themselves, by indulging fancy and passion; this has sometimes been the infirmity of good men. When God's providence makes our condition bad let us not by our own imprudence make it worse. [2.] In his trouble he had recourse to God by faithful and fervent prayer, v. 4. He tells us that he prayed: Then called I upon the name of the Lord; then, when he was brought to the last extremity, then he made use of this, not as the last remedy, but as the old and only remedy, which he had found a salve for every sore. He tells us what his prayer was; it was short, but to the purpose: "O Lord! I beseech thee, deliver my soul; save me from death, and save me from sin, for that is it that is killing to the soul." Both the humility and the fervency of his prayer are intimated in these words, O Lord! I beseech thee. When we come to the throne of grace we must come as beggars for an alms, for necessary food. The following words (v. 5), Gracious is the Lord, may be taken as part of his prayer, as a plea to enforce his request and encourage his faith and hope: "Lord deliver my soul, for thou art gracious and merciful, and that only I depend upon for relief." [3.] God, in answer to his prayer, came in with seasonable and effectual relief. He found by experience that God is gracious and merciful, and in his compassion preserves the simple, v. 6. Because they are simple (that is, sincere, and upright, and without guile) therefore God preserves them, as he preserved Paul, who had his conversation in the world not with fleshly wisdom, but in simplicity and godly sincerity. Though they are simple (that is, weak, and helpless, and unable to shift for themselves, men of no depth, no design) yet God preserves them, because they commit themselves to him and have no confidence in their own sufficiency. Those who by faith put themselves under God's protection shall be safe. (2.) Let David speak his own experience. [1.] God supported him under his troubles: "I was brought low, was plunged into the depth of misery, and then he helped me, helped me both to bear the worst and to hope the best, helped me to pray, else desire had failed, helped me to wait, else faith had failed. I was one of the simple ones whom God preserved, the poor man who cried and the Lord heard him," Ps. xxxiv. 6. Note, God's people are never brought so low but that everlasting arms are under them, and those cannot sink who are thus sustained. Nay, it is in the time of need, at the dead lift, that God chooses to help, Deut. xxxii. 36. [2.] God saved him out of his troubles (v. 8): Thou hast delivered, which means either the preventing of the distress he was ready to fall into or the recovering of him from the distress he was already in. God graciously delivered, First, His soul from death. Note, It is God's great mercy to us that we are alive; and the mercy is the more sensible if we have been at death's door and yet have been spared and raised up, just turned to destruction and yet ordered to return. That a life so often forfeited, and so often exposed, should yet be lengthened out, is a miracle of mercy. The deliverance of the soul from spiritual and eternal death is especially to be acknowledged by all those who are now sanctified and shall be shortly glorified. Secondly, His eyes from tears, that is, his heart from inordinate grief. It is a great mercy to be kept either from the occasions of sorrow, the evil that causes grief, or, at least, from being swallowed up with over-much sorrow. When God comforts those that are cast down, looses the mourners' sackcloth and girds them with gladness, then he delivers their eyes from tears, which yet will not be perfectly done till we come to that world where God shall wipe away all tears from our eyes. Thirdly, His feet from falling, from falling into sin and so into misery. It is a great mercy, when our feet are almost gone, to have God hold us by the right hand (Ps. lxxii. 2, 23), so that though we enter into temptation we are not overcome and overthrown by the temptation. Or, "Thou hast delivered my feet from falling into the grave, when I had one foot there already." 2. David, in his returns of gratitude to God, showed himself a good man. God had done all this for him, and therefore, (1.) He will live a life of delight in God (v. 7): Return unto thy rest, O my soul! [1.] "Repose thyself and be easy, and do not agitate thyself with distrustful disquieting fears as thou hast sometimes done. Quiet thyself, and then enjoy thyself. God has dealt kindly with thee, and therefore thou needest not fear that ever he will deal hardly with thee." [2.] "Repose thyself in God. Return to him as thy rest, and seek not for that rest in the creature which is to be had in him only." God is the soul's rest; in him only it can dwell at ease; to him therefore it must retire, and rejoice in him. He has dealt bountifully with us; he has provided sufficiently for our comfort and refreshment, and encouraged us to come to him for the benefit of it, at all times, upon all occasions; let us therefore be satisfied with that. Return to that rest which Christ gives to the weary and heavy-laden, Matt. xi. 28. Return to thy Noah; his name signifies rest, as the dove, when she found no rest, returned to the ark. I know no word more proper to close our eyes with at night, when we go to sleep, nor to close them with at death, that long sleep, than this, Return to thy rest, O my soul! (2.) He will live a life of devotedness to God (v. 9): I will walk before the Lord in the land of the living, that is, in this world, as long as I continue to live in it. Note, [1.] It is our great duty to walk before the Lord, to do all we do as becomes us in his presence and under his eye, to approve ourselves to him as a holy God by conformity to him as our sovereign Lord, by subjection to his will, and, as a God all-sufficient, by a cheerful confidence in him. I am the almighty God; walk before me, Gen. xvii. 1. We must walk worthy of the Lord unto all well-pleasing. [2.] The consideration of this, that we are in the land of the living, should engage and quicken us to do so. We are spared and continued in the land of the living by the power, and patience, and tender mercy of our God, and therefore must make conscience of our duty to him. The land of the living is a land of mercy, which we ought to be thankful for; it is a land of opportunity, which we should improve. Canaan is called the land of the living (Ezek. xxvi. 20), and those whose lot is cast in such a valley of vision are in a special manner concerned to set the Lord always before them. If God has delivered our soul from death, we must walk before him. A new life must be a new life indeed. Adam Clarke: Commentary on the Bible - 1831 116:1: I love the Lord because he hath heard - How vain and foolish is the talk, "To love God for his benefits to us is mercenary, and cannot be pure love!" Whether pure or impure, there is no other love that can flow from the heart of the creature to its Creator. We love him, said the holiest of Christ's disciples, because he first loved us; and the increase of our love and filial obedience is in proportion to the increased sense we have of our obligation to him. We love him for the benefits bestowed on us. Love begets love. Albert Barnes: Notes on the Bible - 1834 116:1: I love the Lord - The Hebrew rather means, "I love, because the Lord hath heard," etc. That is, the psalmist was conscious of love; he felt it glowing in his soul; his heart was full of that special joy, tenderness, kindness, peace, which love produces; and the source or reason of this, he says, was that the Lord had heard him in his prayers. Because he hath heard ... - That is, This fact was a reason for loving him. The psalmist does not say that this was the only reason, or the main reason for loving him, but that it was the reason for that special joy of love which he then felt in his soul. The main reason for loving God is his own excellency of nature; but still there are other reasons for doing it, and among them are the benefits which he has conferred on us, and which awaken the love of gratitude. Compare the notes at Jo1 4:19. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 116:1, The psalmist professes his love and duty to God for his deliverance; Psa 116:12, He studies to be thankful. Carl Friedrich Keil and Franz Delitzsch 116:1 Not only is כּי אהבתּי "I love (like, am well pleased) that," like ἀγαπῶ ὅτι, Thucydides vi. 36, contrary to the usage of the language, but the thought, "I love that Jahve answereth me," is also tame and flat, and inappropriate to the continuation in Ps 116:2. Since Ps 116:3-4 have come from Ps 18:5-17, אהבתּי is to be understood according to ארחמך in Ps 18:2, so that it has the following יהוה as its object, not it is true grammatically, but logically. The poet is fond of this pregnant use of the verb without an expressed object, cf. אקרא in Ps 116:2, and האמנתּי in Ps 116:10. The Pasek after ישׁמע is intended to guard against the blending of the final a‛ with the initial 'a of אדני (cf. Ps 56:1-13 :18; Ps 5:2, in Baer). In Ps 116:1 the accentuation prevents the rendering vocem orationis meae (Vulgate, lxx) by means of Mugrash. The ı̂ of קולי will therefore no more be the archaic connecting vowel (Ew. 211, b) than in Lev 26:42; the poet has varied the genitival construction of Ps 28:6 to the permutative. The second כי, following close upon the first, makes the continuation of the confirmation retrospective. "In my days" is, as in Is 39:8, Bar. 4:20, cf. בחיּי in Ps 63:5, and frequently, equivalent to "so long as I live." We even here hear the tone of Ps 18 (Ps 18:2), which is continued in Ps 18:3-4 as a freely borrowed passage. Instead of the "bands" (of Hades) there, the expression here is מצרי, angustiae, plural of meetsar, after the form מסב in Ps 118:5; Lam 1:3 (Bttcher, De inferis, 423); the straitnesses of Hades are deadly perils which can scarcely be escaped. The futures אמצא and אקרא, by virtue of the connection, refer to the contemporaneous past. אנּה (viz., בלישׁן בקשׁה, i.e., in a suppliant sense) is written with He instead of Aleph here and in five other instances, as the Masora observes. It has its fixed Metheg in the first syllable, in accordance with which it is to be pronounced ānna (like בּתּים, bāttim), and has an accented ultima not merely on account of the following יהוה = אדני (vid., on Ps 3:8), but in every instance; for even where (the Metheg having been changed into a conjunctive) it is supplied with two different accents, as in Gen 50:17; Ex 32:31, the second indicates the tone-syllable. (Note: Kimchi, mistaking the vocation of the Metheg, regards אנּה (אנּא) as Milel. But the Palestinian and the Babylonian systems of pointing coincide in this, that the beseeching אנא (אנה) is Milra, and the interrogatory אנה Milel (with only two exceptions in our text, which is fixed according to the Palestinian Masora, viz., Ps 139:7; Deut 1:28, where the following word begins with Aleph), and these modes of accenting accord with the origin of the two particles. Pinsker (Einleitung, S. xiii.) insinuates against the Palestinian system, that in the cases where אנא has two accents the pointing was not certain of the correct accentuation, only from a deficient knowledge of the bearings of the case.) Instead now of repeating "and Jahve answered me," the poet indulges in a laudatory confession of general truths which have been brought vividly to his mind by the answering of his prayer that he has experienced. Geneva 1599 116:1 I (a) love the LORD, because he hath heard my voice [and] my supplications. (a) He grants that no pleasure is so great as to feel God's help in our need, neither that anything more stirs up our love toward him. John Gill 116:1 I love the Lord,.... As the Messiah, David's antitype, did; of which he gave the fullest proof by his obedience to his will; and as David, the man after God's own heart, did, and as every good man does; and the Lord is to be loved for the perfections of his nature, and especially as they are displayed in Christ, and salvation by him; and for his works of creation, providence, and grace, and particularly for his great love shown in redemption, regeneration, and other blessings of grace, as well as for what follows. Because he hath heard my voice and my supplication; in the original text the words lie thus, "I love, because the Lord hath heard", or "will hear"; and so read the Septuagint and Vulgate Latin, Ethiopic, Syriac, and Arabic versions, and so the Targum; and may be rendered, "I love that the Lord should hear me", so the Syriac and Arabic versions; nothing is more desirable and grateful to good men than that the Lord should hear them; but Kimchi and others transpose the words as we do, which gives a reason why he loved the Lord; because he heard his prayers, which were vocal, put up in a time of distress, in an humble and submissive manner, under the influence of the Spirit of grace and supplication, in the name of Christ, for his righteousness sake, and through his mediation; and such supplications are heard and answered by the Lord, sooner or later; and which engages the love of his people to him; see Ps 34:1. It may be applied to Christ, who offered up prayers and supplications, with strong crying and tears, and was always heard; and for which he thanked his Father and loved him, Heb 5:7. Robert Jamieson, A. R. Fausset and David Brown 116:1 The writer celebrates the deliverance from extreme perils by which he was favored, and pledges grateful and pious public acknowledgments. (Psa. 116:1-19) A truly grateful love will be evinced by acts of worship, which calling on God expresses (Ps 116:13; Ps 55:16; Ps 86:7; compare Ps 17:6; Ps 31:2).
114:1114:1: Սիրեցի զի լուիցէ Տէր զձայն աղօթից իմոց. 1 Հաճելի է ինձ, որ Տէրը լսեց ձայնն իմ աղօթքի: [116:1] Ուրախ եմ ես, վասն զի Տէրը Իմ ձայնս ու աղաչանքս լսեց, Սիրեցի զի լուիցէ Տէր զձայն աղօթից իմոց: 114:1: Սիրեցի զի լուիցէ Տէր զձայն աղօթից իմոց. 1 Հաճելի է ինձ, որ Տէրը լսեց ձայնն իմ աղօթքի: [116:1] Ուրախ եմ ես, վասն զի Տէրը Իմ ձայնս ու աղաչանքս լսեց, zohrab-1805▾ eastern-1994▾ western am▾	114:1114:1 Я радуюсь, что Господь услышал голос мой, моление мое; 114:2 ὅτι οτι since; that ἔκλινεν κλινω bend; tip over τὸ ο the οὖς ους ear αὐτοῦ αυτος he; him ἐμοί εμοι me καὶ και and; even ἐν εν in ταῖς ο the ἡμέραις ημερα day μου μου of me; mine ἐπικαλέσομαι επικαλεω invoke; nickname 114:2 הָיְתָ֣ה hāyᵊṯˈā היה be יְהוּדָ֣ה yᵊhûḏˈā יְהוּדָה Judah לְ lᵊ לְ to קָדְשֹׁ֑ו qoḏšˈô קֹדֶשׁ holiness יִ֝שְׂרָאֵ֗ל ˈyiśrāʔˈēl יִשְׂרָאֵל Israel מַמְשְׁלֹותָֽיו׃ mamšᵊlôṯˈāʸw מֶמְשָׁלָה dominion 114:2. inclinavit aurem suam mihi et in diebus meis invocaboBecause he hath inclined his ear unto me: and in my days I will call upon him. 114:2. Judea was made his sanctuary; Israel was made his power. 114:2. Judah was his sanctuary, [and] Israel his dominion. 2. Wherefore should the nations say, Where is now their God? 114:1 I love the LORD, because he hath heard my voice [and] my supplications: 114:1 Я радуюсь, что Господь услышал голос мой, моление мое; 114:2 ὅτι οτι since; that ἔκλινεν κλινω bend; tip over τὸ ο the οὖς ους ear αὐτοῦ αυτος he; him ἐμοί εμοι me καὶ και and; even ἐν εν in ταῖς ο the ἡμέραις ημερα day μου μου of me; mine ἐπικαλέσομαι επικαλεω invoke; nickname 114:2 הָיְתָ֣ה hāyᵊṯˈā היה be יְהוּדָ֣ה yᵊhûḏˈā יְהוּדָה Judah לְ lᵊ לְ to קָדְשֹׁ֑ו qoḏšˈô קֹדֶשׁ holiness יִ֝שְׂרָאֵ֗ל ˈyiśrāʔˈēl יִשְׂרָאֵל Israel מַמְשְׁלֹותָֽיו׃ mamšᵊlôṯˈāʸw מֶמְשָׁלָה dominion 114:2. inclinavit aurem suam mihi et in diebus meis invocabo Because he hath inclined his ear unto me: and in my days I will call upon him. 114:2. Judea was made his sanctuary; Israel was made his power. 114:2. Judah was his sanctuary, [and] Israel his dominion. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 116:2: Because he hath inclined his ear - The psalmist represents himself to be so sick and weak, that he could scarcely speak. The Lord, in condescension to this weakness, is here considered as bowing down his ear to the mouth of the feeble suppliant, that he may receive every word of his prayer. Therefore will I call upon him - I have had such blessed success in my application to him, that I purpose to invoke him as long as I shall live. He that prays much will be emboldened to pray more, because none can supplicate the throne of grace in vain. Albert Barnes: Notes on the Bible - 1834 116:2: Because he hath inclined his ear unto me - See the notes at Psa 5:1. Because he has been gracious to me, and has heard my prayers. This is a pood reason for serving God, or for devoting ourselves to him, but it is not the only reason. We ought to worship and serve God whether he hears our prayers or not; whether he sends joy or sorrow; whether we are favored with prosperity, or are sunk in deep affliction. People have worshipped God even when they have had no evidence that he heard their prayers; and some of the most pure acts of devotion on earth are those which come from the very depths of darkness and sorrow. Therefore will I call upon him as long as I live - Margin, as in Hebrew, "in my days." Encouraged by the past, I will continue to call upon him in the future. I will retain a firm faith in the doctrine that he hears prayer, and I will express my practical belief in the truth of that doctrine by regular and constant habits of worship. When a man once has evidence that God has heard his prayer, it is a reason why he should always call on him in similar circumstances, for God does not change. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 116:1: am 3468, bc 536 (Title), From several instances of the Chaldee dialect being used in this Psalm, it appears to have been written after the Babylonian captivity. love: Psa 18:1-6, Psa 119:132; Mar 12:33; Joh 21:17; Jo1 4:19, Jo1 5:2, Jo1 5:3 because: Psa 18:6, Psa 31:22, Psa 31:23, Psa 34:3, Psa 34:4, Psa 40:1, Psa 66:19, Psa 66:20, Psa 69:33; Gen 35:2; Sa1 1:26; Joh 16:24 Geneva 1599 116:2 Because he hath inclined his ear unto me, therefore will I call upon [him] (b) as long as I live. (b) That is in convenient time to seek help, which was when he was in distress. John Gill 116:2 Because he hath inclined his ear unto me,.... Not as hard of hearing, for his ear is not heavy that it cannot hear; he is quick of hearing, and his ears are always open to the righteous; it rather denotes his readiness to hear; he hearkens and hears, he listens to what his people say, and hears them at once, and understands them, though ever so broken and confused; when their prayers are but like the chatterings of a crane or swallow, or only expressed in sighs and groans, and even without a voice; when nothing is articulately pronounced: moreover, this shows condescension in him; he bows his ear as a rattler to a child, he stoops as being above them, and inclines his ear to them. Therefore will I call upon him as long as I live; or "in my days" (d); in days of adversity and affliction, for help and relief; in days of prosperity, with thankfulness for favours received; every day I live, and several times a day: prayer should be constantly used; men should pray without ceasing always, and not faint; prayer is the first and last action of a spiritual life; it is the first thing a regenerate man does, "behold, he prays"; as soon as he is born again he prays, and continues praying all his days; and generally goes out of the world praying, as Stephen did, "Lord Jesus, receive my spirit"; and it is the Lord's hearing prayer that encourages his people to keep on praying, and which makes the work delightful to them. Christ was often at this work in life, and died praying, Lk 6:12. (d) "in diebus meis", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator, &c.
114:2114:2: խոնարհեցոյց զունկն իւր առ իս, եւ ես յաւուրս իմ կարդացի առ նա[7515]։ [7515] Ոմանք.Եւ ես զաւուրս իմ կարդացից առ նա։ 2 Ականջն իր մօտեցրեց ինձ, եւ ես իմ օրերում նրա՛ն դիմեցի: 2 Վասն զի անիկա իր ականջը ինծի խոնարհեցուց, Ուստի բոլոր կեանքիս մէջ անոր պիտի կանչեմ։ զի խոնարհեցոյց զունկն իւր առ իս, եւ ես յաւուրս իմ կարդացի առ նա: 114:2: խոնարհեցոյց զունկն իւր առ իս, եւ ես յաւուրս իմ կարդացի առ նա[7515]։ [7515] Ոմանք.Եւ ես զաւուրս իմ կարդացից առ նա։ 2 Ականջն իր մօտեցրեց ինձ, եւ ես իմ օրերում նրա՛ն դիմեցի: 2 Վասն զի անիկա իր ականջը ինծի խոնարհեցուց, Ուստի բոլոր կեանքիս մէջ անոր պիտի կանչեմ։ zohrab-1805▾ eastern-1994▾ western am▾	114:2114:2 приклонил ко мне ухо Свое, и потому буду призывать Его во {все} дни мои. 114:3 περιέσχον περιεχω constrain; contain με με me ὠδῖνες ωδιν contraction θανάτου θανατος death κίνδυνοι κινδυνος danger ᾅδου αδης Hades εὕροσάν ευρισκω find με με me θλῖψιν θλιψις pressure καὶ και and; even ὀδύνην οδυνη pain εὗρον ευρισκω find 114:3 הַ ha הַ the יָּ֣ם yyˈom יָם sea רָ֭אָה ˈrāʔā ראה see וַ wa וְ and יָּנֹ֑ס yyānˈōs נוס flee הַ֝ ˈha הַ the יַּרְדֵּ֗ן yyardˈēn יַרְדֵּן Jordan יִסֹּ֥ב yissˌōv סבב turn לְ lᵊ לְ to אָחֹֽור׃ ʔāḥˈôr אָחֹור back(wards) 114:3. circumdederunt me funes mortis et munitiones inferni invenerunt me angustiam et dolorem repperiThe sorrows of death have compassed me: and the perils of hell have found me. I met with trouble and sorrow: 114:3. The sea looked, and it fled. The Jordan was turned back again. 114:3. The sea saw [it], and fled: Jordan was driven back. 3. But our God is in the heavens: he hath done whatsoever he pleased. 114:2 Because he hath inclined his ear unto me, therefore will I call upon [him] as long as I live: 114:2 приклонил ко мне ухо Свое, и потому буду призывать Его во {все} дни мои. 114:3 περιέσχον περιεχω constrain; contain με με me ὠδῖνες ωδιν contraction θανάτου θανατος death κίνδυνοι κινδυνος danger ᾅδου αδης Hades εὕροσάν ευρισκω find με με me θλῖψιν θλιψις pressure καὶ και and; even ὀδύνην οδυνη pain εὗρον ευρισκω find 114:3 הַ ha הַ the יָּ֣ם yyˈom יָם sea רָ֭אָה ˈrāʔā ראה see וַ wa וְ and יָּנֹ֑ס yyānˈōs נוס flee הַ֝ ˈha הַ the יַּרְדֵּ֗ן yyardˈēn יַרְדֵּן Jordan יִסֹּ֥ב yissˌōv סבב turn לְ lᵊ לְ to אָחֹֽור׃ ʔāḥˈôr אָחֹור back(wards) 114:3. circumdederunt me funes mortis et munitiones inferni invenerunt me angustiam et dolorem repperi The sorrows of death have compassed me: and the perils of hell have found me. I met with trouble and sorrow: 114:3. The sea looked, and it fled. The Jordan was turned back again. 114:3. The sea saw [it], and fled: Jordan was driven back. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 116:3: The sorrows of death - חבלי מות chebley maveth, the cables or cords of death; alluding to their bonds and fetters during their captivity; or to the cords by which a criminal is bound who is about to be led out to execution; or to the bandages in which the dead were enveloped, when head, arms, body, and limbs were all laced down together. The pains of hell - מצרי שאול metsarey sheol the straitnesses of the grave. So little expectation was there of life, that he speaks as if he were condemned, executed, and closed up in the tomb. Or, he may refer here to the small niches in cemeteries, where the coffins of the dead were placed. Because this Psalm has been used in the thanksgiving of women after safe delivery, it has been supposed that the pain suffered in the act of parturition was equal for the time to the torments of the damned. But this supposition is shockingly absurd; the utmost power of human nature could not, for a moment, endure the wrath of God, the deathless worm, and the unquenchable fire. The body must die, be decomposed, and be built up on indestructible principles, before this punishment can be borne. Albert Barnes: Notes on the Bible - 1834 116:3: The sorrows of death - What an expression! We know of no intenser sorrows pertaining to this world than those which we associate with the dying struggle - whether our views in regard to the reality of such sorrows be correct or not. We may be - we probably are - mistaken in regard to the intensity of suffering as ordinarily experienced in death; but still we dread those sorrows more than we do anything else, and all that we dread may be experienced then. Those sorrows, therefore, become the representation of the intensest forms of suffering; and such, the psalmist says, he experienced on the occasion to which he refers. There would seem in his case to have been two things combined, as they often are: (1) actual suffering from some bodily malady which threatened his life, Psa 116:3, Psa 116:6, Psa 116:8-10; (2) mental sorrow as produced by the remembrance of his sins, and the apprehension of the future, Psa 116:4. See the notes at Psa 18:5. And the pains of hell - The pains of Sheol - Hades; the grave. See Psa 16:10, note; Job 10:21-22, notes; Isa 14:9, note. The pain or suffering connected with going down to the grave, or the descent to the nether world; the pains of death. There is no evidence that the psalmist here refers to the pains of hell, as we understand the word, as a place of punishment, or that he mean, to say that he experienced the sorrows of the damned. The sufferings which he referred to were these of death - the descent to the tomb. Gat hold upon me - Margin, as in Hebrew, "found me." They discovered me - as if they had been searching for me, and had at last found my hiding place. Those sorrows and pangs, ever in pursuit of us, will soon find us all. We cannot long escape the pursuit Death tracks us, and is upon our heels. I found trouble and sorrow - Death found me, and I found trouble and sorrow. I did not seek it, but in what I was seeking I found this. Whatever we fail to "find" in the pursuits of life, we shall not fail to find the troubles and sorrows connected with death. They are in our path wheRev_er we turn, and we cannot avoid them. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 116:2: therefore: Psa 55:16, Psa 55:17, Psa 86:6, Psa 86:7, Psa 88:1, Psa 145:18, Psa 145:19; Job 27:10; Luk 18:1; Phi 4:6; Col 4:2 as long as I live: Heb. in my days John Gill 116:3 The sorrows of death compassed me,.... Christ, of whom David was a type, was a man of sorrows all his days; and in the garden he was surrounded with sorrow; exceeding sorrowful even unto death, in a view of the sins of his people imputed to him, and under a sense of wrath for them, he was about to bear; and his agonies in the article of death were very grievous, he died the painful and accursed death of the cross. This was true of David, when Saul and his men compassed him on every side, threatening to cut him off in a moment; when he despaired of life, and had the sentence of death in himself, and saw no way to escape; and such a case is that of the people of God, or they may be said to be compassed about with the sorrows of death, when through a slavish fear of it they are all their lifetime subject to bondage; and especially when under dreadful apprehensions of eternal death. And the pains of hell gat hold upon me; or "found me" (e); overtook him, and seized upon him; meaning either the horrors of a guilty conscience under a sense of sin, without a view of pardon; which is as it were a hell in the conscience, and like the pains and torments of it: or "the pains of the grave" (f); not that there are any pains felt there, the body being destitute of life, and senseless; but such sorrows or troubles are meant which threaten to bring down to the grave, which was the case of Jacob on the loss of his children, Gen 37:35. This applied to Christ may design the wrath of God and curse of the law, which he endured in the room and stead of his people, as their surety; and which were equivalent to the pains of the damned in hell; or it may refer to his being laid in the grave, in a strait and narrow place, as the word (g) signifies; where he lay bound in grave clothes, till he was loosed from the pains and cords of death, it being not possible he should be held by them, Acts 2:24; see Gill on Ps 18:4, Ps 18:5. I found trouble and sorrow; without seeking for them; they seized and took hold of him, on David, and his antitype, when in the above circumstances; and often do the saints find trouble and sorrow from a body of sin and death, from the temptations of Satan, divine desertions, and afflictive providences. Aben Ezra refers the one to the body, the other to the soul. (e) "invenerunt me", Pagninus, Montanus, &c. (f) "sepulchri", Vatablus, Junius & Tremellius, Piscator. (g) "augustiae", Pagninus, Montanus, &c. Robert Jamieson, A. R. Fausset and David Brown 116:3 For similar figures for distress see Ps 18:4-5. gat hold upon me--Another sense ("found") of the same word follows, as we speak of disease finding us, and of our finding or catching disease.
114:3114:3: Շրջեցան զինեւ երկունք մահու, եւ վիշտք դժոխոց գտին զիս։ Զնեղութիւն եւ զանձկութիւն գտի, 3 Ինձ պատեց երկունքը մահուան, եւ դժոխքի վշտերն ինձ բռնեցին: Նեղութիւն եւ անձկութիւն գտայ 3 Մահուան լարերը զիս պատեցին Ու գերեզմանին վիշտերը զիս գտան։Նեղութիւն ու տրտմութիւն գտայ։ Շրջեցան զինեւ երկունք մահու, եւ վիշտք դժոխոց գտին զիս. զնեղութիւն եւ զանձկութիւն գտի: 114:3: Շրջեցան զինեւ երկունք մահու, եւ վիշտք դժոխոց գտին զիս։ Զնեղութիւն եւ զանձկութիւն գտի, 3 Ինձ պատեց երկունքը մահուան, եւ դժոխքի վշտերն ինձ բռնեցին: Նեղութիւն եւ անձկութիւն գտայ 3 Մահուան լարերը զիս պատեցին Ու գերեզմանին վիշտերը զիս գտան։Նեղութիւն ու տրտմութիւն գտայ։ zohrab-1805▾ eastern-1994▾ western am▾	114:3114:3 Объяли меня болезни смертные, муки адские постигли меня; я встретил тесноту и скорбь. 114:4 καὶ και and; even τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master ἐπεκαλεσάμην επικαλεω invoke; nickname ὦ ω.1 oh! κύριε κυριος lord; master ῥῦσαι ρυομαι rescue τὴν ο the ψυχήν ψυχη soul μου μου of me; mine 114:4 הֶֽ֭ ˈhˈe הַ the הָרִים hārîm הַר mountain רָקְד֣וּ rāqᵊḏˈû רקד skip כְ ḵᵊ כְּ as אֵילִ֑ים ʔêlˈîm אַיִל ram, despot גְּ֝בָעֹ֗ות ˈgᵊvāʕˈôṯ גִּבְעָה hill כִּ ki כְּ as בְנֵי־ vᵊnê- בֵּן son צֹֽאן׃ ṣˈōn צֹאן cattle 114:4. et nomen Domini invocavi obsecro Domine salva animam meamAnd I called upon the name of the Lord. O Lord, deliver my soul. 114:4. The mountains exulted like rams, and the hills like lambs among the sheep. 114:4. The mountains skipped like rams, [and] the little hills like lambs. 4. Their idols are silver and gold, the work of men’s hands. 114:3 The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow: 114:3 Объяли меня болезни смертные, муки адские постигли меня; я встретил тесноту и скорбь. 114:4 καὶ και and; even τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master ἐπεκαλεσάμην επικαλεω invoke; nickname ὦ ω.1 oh! κύριε κυριος lord; master ῥῦσαι ρυομαι rescue τὴν ο the ψυχήν ψυχη soul μου μου of me; mine 114:4 הֶֽ֭ ˈhˈe הַ the הָרִים hārîm הַר mountain רָקְד֣וּ rāqᵊḏˈû רקד skip כְ ḵᵊ כְּ as אֵילִ֑ים ʔêlˈîm אַיִל ram, despot גְּ֝בָעֹ֗ות ˈgᵊvāʕˈôṯ גִּבְעָה hill כִּ ki כְּ as בְנֵי־ vᵊnê- בֵּן son צֹֽאן׃ ṣˈōn צֹאן cattle 114:4. et nomen Domini invocavi obsecro Domine salva animam meam And I called upon the name of the Lord. O Lord, deliver my soul. 114:4. The mountains exulted like rams, and the hills like lambs among the sheep. 114:4. The mountains skipped like rams, [and] the little hills like lambs. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 116:4: Then called I upon the name of the Lord - Upon the Lord. I had no other refuge. I felt that I must perish unless he should interpose, and I pleaded with him for deliverance and life. Compare the notes at Psa 18:6. O Lord, I beseech thee, deliver my soul - My life. Save me from death. This was not a cry for salvation, but for life. It is an example for us, however, to call on God when we feel that the soul is in danger of perishing, for then, as in the case of the psalmist, we have no other refuge but God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 116:3: sorrows: Psa 18:4-6, Psa 88:6, Psa 88:7; Jon 2:2, Jon 2:3; Mar 14:33-36; Luk 22:44; Heb 5:7 gat hold upon me: Heb. found me I found: Psa 32:3, Psa 32:4, Psa 38:6; Isa 53:3, Isa 53:4 John Gill 116:4 Then called I upon the name of the Lord,.... Upon the Lord himself in prayer for speedy deliverance; or "in the name of the Lord" (h), in the name of the Messiah, the only Mediator between God and man; "saying", as follows, and which word may be supplied, O Lord, I beseech thee, deliver my soul; from these sorrows and pains, from these afflictions and distresses, from death and the grave, and from wrath, and a sense of it, and fears about it. (h) "in nomine Domini", Montanus, Musculus, Vatablus.
114:4114:4: եւ զանուն Տեառն կարդացի։ Ո՛ Տէր փրկեա՛ զանձն իմ. 4 եւ Տիրոջ անունը կանչեցի՝ ասելով. «Ո՜վ Տէր, փրկի՛ր ինձ»: 4 Բայց ես Տէրոջը անունը կանչեցի։Կ’աղաչեմ, ո՛վ Տէր, փրկէ՛ իմ անձս։ եւ զանուն Տեառն կարդացի. ո՛ Տէր, փրկեա զանձն իմ: 114:4: եւ զանուն Տեառն կարդացի։ Ո՛ Տէր փրկեա՛ զանձն իմ. 4 եւ Տիրոջ անունը կանչեցի՝ ասելով. «Ո՜վ Տէր, փրկի՛ր ինձ»: 4 Բայց ես Տէրոջը անունը կանչեցի։Կ’աղաչեմ, ո՛վ Տէր, փրկէ՛ իմ անձս։ zohrab-1805▾ eastern-1994▾ western am▾	114:4114:4 Тогда призвал я имя Господне: Господи! избавь душу мою. 114:5 ἐλεήμων ελεημων merciful ὁ ο the κύριος κυριος lord; master καὶ και and; even δίκαιος δικαιος right; just καὶ και and; even ὁ ο the θεὸς θεος God ἡμῶν ημων our ἐλεᾷ ελεαω have mercy; have pity for 114:5 מַה־ mah- מָה what לְּךָ֣ llᵊḵˈā לְ to הַ֭ ˈha הַ the יָּם yyˌom יָם sea כִּ֣י kˈî כִּי that תָנ֑וּס ṯānˈûs נוס flee הַ֝ ˈha הַ the יַּרְדֵּ֗ן yyardˈēn יַרְדֵּן Jordan תִּסֹּ֥ב tissˌōv סבב turn לְ lᵊ לְ to אָחֹֽור׃ ʔāḥˈôr אָחֹור back(wards) 114:5. clemens Dominus et iustus et Deus noster misericorsThe Lord is merciful and just, and our God sheweth mercy. 114:5. What happened to you, O sea, so that you fled, and to you, O Jordan, so that you were turned back again? 114:5. What [ailed] thee, O thou sea, that thou fleddest? thou Jordan, [that] thou wast driven back? 5. They have mouths, but they speak not; eyes have they, but they see not; 114:4 Then called I upon the name of the LORD; O LORD, I beseech thee, deliver my soul: 114:4 Тогда призвал я имя Господне: Господи! избавь душу мою. 114:5 ἐλεήμων ελεημων merciful ὁ ο the κύριος κυριος lord; master καὶ και and; even δίκαιος δικαιος right; just καὶ και and; even ὁ ο the θεὸς θεος God ἡμῶν ημων our ἐλεᾷ ελεαω have mercy; have pity for 114:5 מַה־ mah- מָה what לְּךָ֣ llᵊḵˈā לְ to הַ֭ ˈha הַ the יָּם yyˌom יָם sea כִּ֣י kˈî כִּי that תָנ֑וּס ṯānˈûs נוס flee הַ֝ ˈha הַ the יַּרְדֵּ֗ן yyardˈēn יַרְדֵּן Jordan תִּסֹּ֥ב tissˌōv סבב turn לְ lᵊ לְ to אָחֹֽור׃ ʔāḥˈôr אָחֹור back(wards) 114:5. clemens Dominus et iustus et Deus noster misericors The Lord is merciful and just, and our God sheweth mercy. 114:5. What happened to you, O sea, so that you fled, and to you, O Jordan, so that you were turned back again? 114:5. What [ailed] thee, O thou sea, that thou fleddest? thou Jordan, [that] thou wast driven back? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 116:5: Gracious is the Lord - In his own nature. And righteous - In all his dealings with men. Our God is merciful - Of tender compassion to all penitents. Albert Barnes: Notes on the Bible - 1834 116:5: Gracious is the Lord - This fact was his encouragement when he called on God. He believed that God was a gracious Being, and he found him to be so. Compare the notes at Heb 11:6. And righteous ... - Just; true; faithful. This, too, is a proper foundation of appeal to God: not that we are righteous, and have a claim to his favor, but that he is a Being who will do what is right; that is, what is best to be done in the case. If he were an unjust Being; if he were one on whose stability of character, and whose regard for right, no reliance could be placed, we could never approach him with confidence or hope. In this sense we may rely on his justice - his justness of character - as a ground of hope. Compare the notes at Jo1 1:9 : "If we confess our sins, he is faithful and just to forgive us Our sins." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 116:4: called: Psa 22:1-3, Psa 30:7, Psa 30:8, Psa 34:6, Psa 50:15, Psa 118:5, Psa 130:1, Psa 130:2; Ch2 33:12, Ch2 33:13; Isa 37:15-20, Isa 38:1-3; Joh 2:2 O Lord: Psa 6:4, Psa 22:20, Psa 25:17, Psa 40:12, Psa 40:13, Psa 142:4-6, Psa 143:6-9; Luk 18:13, Luk 23:42, Luk 23:43 Carl Friedrich Keil and Franz Delitzsch 116:5 With "gracious" and "compassionate" is here associated, as in Ps 112:4, the term "righteous," which comprehends within itself everything that Jahve asserts concerning Himself in Ex 34:6. from the words "and abundant in goodness and truth" onwards. His love is turned especially toward the simple (lxx τὰ νήπια, cf. Mt 11:25), who stand in need of His protection and give themselves over to it. פּתאים, as in Prov 9:6, is a mode of writing blended out of פּתאים and פּתיים. The poet also has experienced this love in a time of impotent need. דּלּותי is accented on the ultima here, and not as in Ps 142:7 on the penult. The accentuation is regulated by some phonetic or rhythmical law that has not yet been made clear (vid., on Job 19:17). (Note: The national grammarians, so far as we are acquainted with them, furnish no explanation. De Balmis believes that these Milra forms דּלּותי, בּלּותי, and the like, must be regarded as infinitives, but at the same time confirms the difference of views existing on this point.) יהושׁיע is a resolved Hiphil form, the use of which became common in the later period of the language, but is not alien to the earlier period, especially in poetry (Ps 45:18, cf. Ps 81:6; 1Kings 17:47; Is 52:5). In Ps 116:7 we hear the form of soliloquy which has become familiar to us from Ps 42:1; Ps 103. שׁוּבי is Milra here, as also in two other instances. The plural מנוּחים signifies full, complete rest, as it is found only in God; and the suffix in the address to the soul is ajchi for ajich, as in Ps 103:3-5. The perfect גּמל states that which is a matter of actual experience, and is corroborated in Ps 116:8 in retrospective perfects. In Ps 116:8-9 we hear Ps 56:14 again amplified; and if we add Ps 27:13, then we see as it were to the bottom of the origin of the poet's thoughts. מן־דּמעה belongs still more decidedly than יהושׁיע to the resolved forms which multiply in the later period of the language. In Ps 116:9 the poet declares the result of the divine deliverance. The Hithpa. אתהלּך denotes a free and contented going to and fro; and instead of "the land of the living," Ps 27:13, the expression here is "the lands (ארצות), i.e., the broad land, of the living." There he walks forth, with nothing to hinder his feet or limit his view, in the presence of Jahve, i.e., having his Deliverer from death ever before his eyes. Geneva 1599 116:5 Gracious [is] the LORD, and righteous; yea, our God [is] (c) merciful. (c) He shows forth the fruit of his love in calling on him, confessing him to be just and merciful and to help them who are destitute of aid and counsel. John Gill 116:5 Gracious is the Lord,.... So the psalmist found him, calling upon him; so he is in Christ, the author and giver of all grace, to help in time of need. And righteous; faithful to his promises, just in every dispensation of his providence, even in afflictive ones; righteous in punishing the enemies of his people, and in saving, justifying, and pardoning them for Christ's sake. Yea, our God is merciful; compassionate, tenderhearted, a heart full of pity, as a father to his child; and sympathizes with his people under all their afflictions, and saves them out of them; see Ps 86:5. Robert Jamieson, A. R. Fausset and David Brown 116:5 The relief which he asked is the result not of his merit, but of God's known pity and tenderness, which is acknowledged in assuring himself (his "soul," Ps 11:1; Ps 16:10) of rest and peace. All calamities [Ps 116:8] are represented by death, tears, and falling of the feet (Ps 56:13).
114:5114:5: ողորմած եւ արդար է Տէր Աստուած մեր, ողորմի 5 Գթառատ եւ արդար է մեր Տէր Աստուածը: 5 Ողորմած ու արդար է Տէրը Եւ մեր Աստուածը գթած է։ ողորմած եւ արդար է Տէր Աստուած մեր: 114:5: ողորմած եւ արդար է Տէր Աստուած մեր, ողորմի 5 Գթառատ եւ արդար է մեր Տէր Աստուածը: 5 Ողորմած ու արդար է Տէրը Եւ մեր Աստուածը գթած է։ zohrab-1805▾ eastern-1994▾ western am▾	114:5114:5 Милостив Господь и праведен, и милосерд Бог наш. 114:6 φυλάσσων φυλασσω guard; keep τὰ ο the νήπια νηπιος minor ὁ ο the κύριος κυριος lord; master ἐταπεινώθην ταπεινοω humble; bring low καὶ και and; even ἔσωσέν σωζω save με με me 114:6 הֶֽ֭ ˈhˈe הַ the הָרִים hārîm הַר mountain תִּרְקְד֣וּ tirqᵊḏˈû רקד skip כְ ḵᵊ כְּ as אֵילִ֑ים ʔêlˈîm אַיִל ram, despot גְּ֝בָעֹ֗ות ˈgᵊvāʕˈôṯ גִּבְעָה hill כִּ ki כְּ as בְנֵי־ vᵊnê- בֵּן son צֹֽאן׃ ṣˈōn צֹאן cattle 114:6. custodit parvulos Dominus adtenuatus sum et salvavit meThe Lord is the keeper of little ones: I was humbled, and he delivered me. 114:6. What happened to you, O mountains, so that you exulted like rams, and to you, O hills, so that you exulted like lambs among the sheep? 114:6. Ye mountains, [that] ye skipped like rams; [and] ye little hills, like lambs? 6. They have ears, but they hear not; noses have they, but they smell not; 114:5 Gracious [is] the LORD, and righteous; yea, our God [is] merciful: 114:5 Милостив Господь и праведен, и милосерд Бог наш. 114:6 φυλάσσων φυλασσω guard; keep τὰ ο the νήπια νηπιος minor ὁ ο the κύριος κυριος lord; master ἐταπεινώθην ταπεινοω humble; bring low καὶ και and; even ἔσωσέν σωζω save με με me 114:6 הֶֽ֭ ˈhˈe הַ the הָרִים hārîm הַר mountain תִּרְקְד֣וּ tirqᵊḏˈû רקד skip כְ ḵᵊ כְּ as אֵילִ֑ים ʔêlˈîm אַיִל ram, despot גְּ֝בָעֹ֗ות ˈgᵊvāʕˈôṯ גִּבְעָה hill כִּ ki כְּ as בְנֵי־ vᵊnê- בֵּן son צֹֽאן׃ ṣˈōn צֹאן cattle 114:6. custodit parvulos Dominus adtenuatus sum et salvavit me The Lord is the keeper of little ones: I was humbled, and he delivered me. 114:6. What happened to you, O mountains, so that you exulted like rams, and to you, O hills, so that you exulted like lambs among the sheep? 114:6. Ye mountains, [that] ye skipped like rams; [and] ye little hills, like lambs? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ 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 6. Господь "хранит простодушных" - т. е. тех, кто просто и глубоко, как дети, веруют в Него, или беспомощных, как дети, а потому нуждающихся в защите со стороны. Такими простодушными по вере и беспомощными, как дети, были евреи данного времени, возвратившиеся из плена, так как жили верой и ожиданиями исполнения предсказанных пророками обетований, они же были и беспомощны, так как им самим, без всякого стороннего содействия и при нищете приходилось начинать снова устроение своей земли как в политическом и религиозном, так в гражданском и экономическом отношениях. Adam Clarke: Commentary on the Bible - 1831 116:6: The Lord preserved the simple - פתאים pethaim, which all the Versions render little ones. Those who are meek and lowly of heart, who feel the spirit of little children, these he preserves, as he does little children; and he mentions this circumstance, because the Lord has a peculiar regard for these young ones, and gives his angels charge concerning them. Were it otherwise, children are exposed to so many dangers and deaths, that most of them would fall victims to accidents in their infancy. Albert Barnes: Notes on the Bible - 1834 116:6: The Lord preserveth the simple - The Septuagint renders this "babes" - νήπια nē pia. The Hebrew word has reference to simplicity or folly, as in Pro 1:22. It then refers to those who are the opposite of cautious or cunning; to those who are open to persuasion; to those who are easily enticed or seduced. The verb from which the word is derived - פתה pâ thâ h - means to open, to expand; then, to be open, frank, ingenuous, easily persuaded or enticed. Thus it may express either the idea of being simple in the sense of being foolish, easily seduced and led astray; or, simple in the sense of being open, frank, ingenuous, trustful, sincere. The latter is evidently its meaning here. It refers to one of the characteristics of true piety - that of unsuspecting trust in God. It would describe one who yields readily to truth and duty; one who has singleness of aim in the desire to honor God; one who is without guile, trick, or cunning. Such a man was Nathanael Joh 1:47 : "Behold an Israelite indeed, in whom is no guile." The Hebrew word used here is rendered simple, Psa 19:7; Psa 119:130; Pro 1:4, Pro 1:22, Pro 1:32; Pro 7:7; Pro 8:5; Pro 9:4; Pro 14:15, Pro 14:18; Pro 19:25; Pro 21:11; Pro 22:3; Pro 27:12; Eze 45:20; and foolish, Pro 9:6. It does not elsewhere occur. The meaning here is, that the Lord preserves or keeps those who have simple and unwavering trust in him; those who are sincere in their professions; those who rely on his word. I was brought low - By affliction and trial. The Hebrew literally means to hang down, to be pendulous, to swing, to wave - as a bucket in a well, or as the slender branches of the palm, the willow, etc. Then it means to be slack, feeble, weak, as in sickness, etc. See the notes at Psa 79:8. Here it probably refers to the prostration of strength by disease. And he helped me - He gave me strength; he restored me. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 116:5: Gracious: Psa 86:5, Psa 86:15, Psa 103:8, Psa 112:4, Psa 115:1, Psa 145:8; Exo 34:6, Exo 34:7; Neh 9:17, Neh 9:31; Dan 9:9; Rom 5:20, Rom 5:21; Eph 1:6-8, Eph 2:4; Ti1 1:14; Tit 3:4-7 and righteous: Psa 119:137, Psa 145:4-7, Psa 145:17; Ezr 9:15; Neh 9:8, Neh 9:33; Isa 45:21; Dan 9:7, Dan 9:14; Rom 3:25, Rom 3:26; Jo1 1:9 John Gill 116:6 The Lord preserveth the simple,.... Such as have but a small degree of understanding, either in things natural or spiritual, in comparison of others; babes, as the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions render it, so in the Talmud (i); see Mt 11:25. Such who are sensible of their lack of wisdom, and what they have they do not lean unto or trust in, but being sensible of their weakness commit themselves to the Lord; they are sincere and upright, harmless and inoffensive, artless and incautious, and so easily imposed upon by designing men; but the Lord preserves them, as from sin, from a total and final falling away by it, so from gross errors and heresies; he preserves them from the snares and pollutions of the world, and from the temptations of Satan, so as not to be overcome with them; he preserves them by his Spirit, power, and grace, safe to his kingdom and glory. I was brought low and he helped me; the psalmist returns to his own case, and gives an instance of the divine goodness in himself; he had been brought low by affliction of body, by distress of enemies, through want of the necessaries and conveniences of life; he had been brought low as to spiritual things, through the weakness of grace, the prevalence of corruption, the temptations of Satan, and the hidings of God's face; but the Lord helped him to bear up under all this; he put underneath his everlasting arms, and upheld him with the right hand of his righteousness; he helped him out of his low estate, and delivered him out of all his troubles, when none else could; when things were at the greatest extremity, and he in the utmost distress, just ready to go down into silence and dwell there, Ps 94:17. The Targum is, "he looked upon me to redeem me.'' (i) T. Bab. Sanhedrin, fol. 110. 2.
114:6114:6: եւ պահէ զտղայս Տէր։ Ես խոնարհ եղէ եւ Տէր կեցոյց զիս[7516], [7516] Ոմանք.Ողորմած Տէր եւ արդար, ողորմի, եւ պա՛՛։ 6 Տէրը ողորմում եւ պահպանում է մանուկներին. ես խոնարհ եղայ, եւ Տէրն ինձ փրկեց: 6 Տէրը միամիտները կը պահէ։Ես խեղճ եղայ ու անիկա զիս ազատեց։ ողորմի եւ պահէ ^[682]զտղայս Տէր, ես խոնարհ եղէ եւ Տէր կեցոյց զիս: 114:6: եւ պահէ զտղայս Տէր։ Ես խոնարհ եղէ եւ Տէր կեցոյց զիս[7516], [7516] Ոմանք.Ողորմած Տէր եւ արդար, ողորմի, եւ պա՛՛։ 6 Տէրը ողորմում եւ պահպանում է մանուկներին. ես խոնարհ եղայ, եւ Տէրն ինձ փրկեց: 6 Տէրը միամիտները կը պահէ։Ես խեղճ եղայ ու անիկա զիս ազատեց։ zohrab-1805▾ eastern-1994▾ western am▾	114:6114:6 Хранит Господь простодушных: я изнемог, и Он помог мне. 114:7 ἐπίστρεψον επιστρεφω turn around; return ἡ ο the ψυχή ψυχη soul μου μου of me; mine εἰς εις into; for τὴν ο the ἀνάπαυσίν αναπαυσις respite; relief σου σου of you; your ὅτι οτι since; that κύριος κυριος lord; master εὐηργέτησέν ευεργετεω benefit σε σε.1 you 114:7 מִ mi מִן from לִּ lli לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אָ֭דֹון ˈʔāḏôn אָדֹון lord ח֣וּלִי ḥˈûlî חיל have labour pain, to cry אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth מִ֝ ˈmi מִן from לִּ lli לְ to פְנֵ֗י fᵊnˈê פָּנֶה face אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob 114:7. revertere anima mea in requiem tuam quia Dominus reddet tibiTurn, O my soul, into thy rest: for the Lord hath been bountiful to thee. 114:7. Before the face of the Lord, the earth was moved, before the face of the God of Jacob. 114:7. Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob; 7. They have hands, but they handle not; feet have they, but they walk not; neither speak they through their throat. 114:6 The LORD preserveth the simple: I was brought low, and he helped me: 114:6 Хранит Господь простодушных: я изнемог, и Он помог мне. 114:7 ἐπίστρεψον επιστρεφω turn around; return ἡ ο the ψυχή ψυχη soul μου μου of me; mine εἰς εις into; for τὴν ο the ἀνάπαυσίν αναπαυσις respite; relief σου σου of you; your ὅτι οτι since; that κύριος κυριος lord; master εὐηργέτησέν ευεργετεω benefit σε σε.1 you 114:7 מִ mi מִן from לִּ lli לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אָ֭דֹון ˈʔāḏôn אָדֹון lord ח֣וּלִי ḥˈûlî חיל have labour pain, to cry אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth מִ֝ ˈmi מִן from לִּ lli לְ to פְנֵ֗י fᵊnˈê פָּנֶה face אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob 114:7. revertere anima mea in requiem tuam quia Dominus reddet tibi Turn, O my soul, into thy rest: for the Lord hath been bountiful to thee. 114:7. Before the face of the Lord, the earth was moved, before the face of the God of Jacob. 114:7. Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7. "Возвратись, душа моя, в покой твой" - период страданий и опасностей миновал, настало время довольства и благоприятного течения жизни, так как Господь "облагодетельствовал". Adam Clarke: Commentary on the Bible - 1831 116:7: Return unto thy rest, O my soul - God is the center to which all immortal spirits tend, and in connection with which alone they can find rest. Every thing separated from its center is in a state of violence; and, if intelligent, cannot be happy. All human souls, while separated from God by sin, are in a state of violence, agitation, and misery. From God all spirits come; to him all must return, in order to be finally happy. This is true in the general case; though, probably, the rest spoken of here means the promised land, into which they were now returning. A proof of the late origin of this Psalm is exhibited in this verse, in the words למנוחיכי limenuchaichi, "to thy rest," and עליכי alaichi, "to thee," which are both Chaldaisms. Albert Barnes: Notes on the Bible - 1834 116:7: Return unto thy rest, O my soul - Luther, "Be thou again joyful, O my soul." The meaning seems to be, "Return to thy former tranquility and calmness; thy former freedom from fear and anxiety." He had passed through a season of great danger. His soul had been agitated and terrified. That danger was now over, and he calls upon his soul to resume its former tranquility, calmness, peace, and freedom from alarm. The word does not refer to God considered as the "rest" of the soul, but to what the mind of the psalmist had been, and might now be again. For the Lord hath dealt bountifully with thee - See the notes at Psa 13:6. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 116:6: preserveth: Psa 19:7, Psa 25:21; Isa 35:8; Mat 11:25; Rom 16:19; Co2 1:12, Co2 11:3; Col 3:22 I was: Psa 79:8, Psa 106:43, Psa 142:6 Geneva 1599 116:7 Return unto thy rest, O (d) my soul; for the LORD hath dealt bountifully with thee. (d) Which was disturbed before, now rest on the Lord, for he has been beneficial towards you. John Gill 116:7 Return unto thy rest, O my soul,.... To a quiet and tranquil state after much distress (k); a soliloquy, an address to his own soul to return to God his resting place, as Kimchi; or to Christ, whose rest is glorious, and which lies in a cessation from a man's own works; not from doing them, but from depending on them, or from labouring for life by them; in a deliverance from the bondage of the law, its curse and condemnation, and from the dominion and tyranny of sin, and from the distressing guilt of it on the conscience; in spiritual peace and joy, arising from the application of the blood of Christ, and from a view of his righteousness and justification by it, and of his sacrifice, and of the expiation of sin by that; which is enjoyed in the ways and ordinances of Christ, and oftentimes amidst afflictions and tribulations: this is sometimes broke in upon and interrupted, through the prevalence of sin, the temptations of Satan, and divine desertions; but may be returned to again, as Noah's dove returned to the ark when it could find rest nowhere else; as the believer can find none but in Christ, and therefore after he has wandered from him he returns to him again, encouraged by the following reason. For the Lord hath dealt bountifully with thee; in times past, even in an eternity past, having loved him with an everlasting love, chosen him in Christ, made a covenant with him in him, blessed him with all spiritual blessings in him, and made unto him exceeding great and precious promises; provided a Redeemer and Saviour for him, whom he had made known unto him, having enlightened, quickened, and converted him; and had laid up good things for him to come, and had done many great things for him already; all which might serve to encourage his faith and hope in him. The Targum is, "because the Word of the Lord hath rendered good unto me.'' (k) "Remigrat animus nunc denuo mihi", Plauti Epidicus, Act. 4. Sc. 1. v. 42.
114:7114:7: դարձ անձն իմ ՚ի հանգիստ քո զի Տէր օգնեաց քեզ[7517]։ [7517] Ոմանք.Զի Տէր օգնեաց ինձ։ 7 Դարձի՛ր, հոգի՛դ իմ, դէպի հանգիստը քո, քանզի Տէրն օգնեց քեզ: 7 Ո՛վ իմ անձս, դարձիր քու հանգստութեանդ, Քանզի տէրը քեզի բարիք ըրաւ։ Դարձ, անձն իմ, ի հանգիստ քո, զի Տէր օգնեաց քեզ: 114:7: դարձ անձն իմ ՚ի հանգիստ քո զի Տէր օգնեաց քեզ[7517]։ [7517] Ոմանք.Զի Տէր օգնեաց ինձ։ 7 Դարձի՛ր, հոգի՛դ իմ, դէպի հանգիստը քո, քանզի Տէրն օգնեց քեզ: 7 Ո՛վ իմ անձս, դարձիր քու հանգստութեանդ, Քանզի տէրը քեզի բարիք ըրաւ։ zohrab-1805▾ eastern-1994▾ western am▾	114:7114:7 Возвратись, душа моя, в покой твой, ибо Господь облагодетельствовал тебя. 114:8 ὅτι οτι since; that ἐξείλατο εξαιρεω extract; take out τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἐκ εκ from; out of θανάτου θανατος death τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine ἀπὸ απο from; away δακρύων δακρυ tear καὶ και and; even τοὺς ο the πόδας πους foot; pace μου μου of me; mine ἀπὸ απο from; away ὀλισθήματος ολισθημα slip; fall 114:8 הַ ha הַ the הֹפְכִ֣י hōfᵊḵˈî הפך turn הַ ha הַ the צּ֣וּר ṣṣˈûr צוּר rock אֲגַם־ ʔᵃḡam- אֲגַם reedy pool מָ֑יִם mˈāyim מַיִם water חַ֝לָּמִ֗ישׁ ˈḥallāmˈîš חַלָּמִישׁ flint לְ lᵊ לְ to מַעְיְנֹו־ maʕyᵊnô- מַעְיָן well מָֽיִם׃ mˈāyim מַיִם water 114:8. quia eruit animam meam de morte oculos meos a lacrimis pedes meos ab offensaFor he hath delivered my soul from death: my eyes from tears, my feet from falling. 114:8. He converted the rock into pools of water, and the cliff into fountains of waters. 114:8. Which turned the rock [into] a standing water, the flint into a fountain of waters. 8. They that make them shall be like unto them; yea, every one that trusteth in them. 114:7 Return unto thy rest, O my soul; for the LORD hath dealt bountifully with thee: 114:7 Возвратись, душа моя, в покой твой, ибо Господь облагодетельствовал тебя. 114:8 ὅτι οτι since; that ἐξείλατο εξαιρεω extract; take out τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἐκ εκ from; out of θανάτου θανατος death τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine ἀπὸ απο from; away δακρύων δακρυ tear καὶ και and; even τοὺς ο the πόδας πους foot; pace μου μου of me; mine ἀπὸ απο from; away ὀλισθήματος ολισθημα slip; fall 114:8 הַ ha הַ the הֹפְכִ֣י hōfᵊḵˈî הפך turn הַ ha הַ the צּ֣וּר ṣṣˈûr צוּר rock אֲגַם־ ʔᵃḡam- אֲגַם reedy pool מָ֑יִם mˈāyim מַיִם water חַ֝לָּמִ֗ישׁ ˈḥallāmˈîš חַלָּמִישׁ flint לְ lᵊ לְ to מַעְיְנֹו־ maʕyᵊnô- מַעְיָן well מָֽיִם׃ mˈāyim מַיִם water 114:8. quia eruit animam meam de morte oculos meos a lacrimis pedes meos ab offensa For he hath delivered my soul from death: my eyes from tears, my feet from falling. 114:8. He converted the rock into pools of water, and the cliff into fountains of waters. 114:8. Which turned the rock [into] a standing water, the flint into a fountain of waters. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 116:8: Thou hast delivered my soul from death - Thou hast rescued my life from the destruction to which it was exposed. Mine eyes from tears - Thou hast turned my sorrow into joy. My feet from falling - Thou hast taken me out of the land of snares and pitfalls, and brought me into a plain path. How very near does our ancient mother tongue come to this: For thou he nerode sawle mine of deathe, eapan mine of tearum; fet mine of slide. And this language is but a little improved in the old Psalter: - For he toke my saule fra dede; my eghen fra teres; my fete fra slippyng. Albert Barnes: Notes on the Bible - 1834 116:8: For thou hast delivered my soul from death - My life. Thou hast saved me from death. This is such language as would be used by one who had been dangerously ill, and who had been restored again to health. Mine eyes from tears - Tears which he had shed in his sickness, and in the apprehension of dying. It may refer to tears shed on other occasions, but it is most natural to refer it to this. Compare the notes at Psa 6:6. And my feet from falling - From stumbling. That is, he had not, as it were, fallen by the way, and been rendered unable to pursue the journey of life. All this seems to refer to one occasion - to a time of dangerous illness. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 116:7: thy rest: Psa 95:11; Jer 6:16, Jer 30:10; Mat 11:28, Mat 11:29; Heb 4:8-10 dealt: Psa 13:6, Psa 119:17; Hos 2:7 John Gill 116:8 For thou hast delivered my soul from death,.... From a corporeal death, when his life was in danger, surrounded by Saul's army, in the hand of the Philistines at Gath, and when his son rebelled against him; and from a spiritual death in regeneration, which is a passing from death to life; and from an eternal death, the just wages of sin: and not only so, but even mine eyes from tears; they were sometimes full of, and shed in great plenty; he watered his couch with them; and especially when absent from the worship of the Lord, and without his presence, which his enemies sometimes reproached him with; and particularly when he fled before his rebellious son, and at the death of him; but God dried up all his tears; see Ps 6:6. Many are the occasions of the saints weeping as they pass through the valley of "Baca", but God will wipe away all tears from their eyes. And my feet from falling through a "push" (l), by an enemy, so as to fall; the people of God are liable to falling, both into sin and into calamity; it is the Lord only that keeps them; and which they may expect from their interest in his love, covenant, and promises, and from their being in the hands of Christ; see Ps 56:13. (l) "ab impulsu", Montanus; "ab impulsione", Cocceius, Gejerus, Michaelis.
114:8114:8: Փրկեաց զանձն իմ ՚ի մահուանէ, զաչս իմ յարտասուաց, զոտս իմ ՚ի գայթագղութենէ, 8 Նա ինձ փրկեց մահուանից, աչքերս՝ արտասուքից եւ ոտքերս՝ սայթաքումից: 8 Վասն զի դուն իմ անձս մահուանէ փրկեցիր, Իմ աչքերս՝ արցունքի ու իմ ոտքերս՝ գայթակղելէն։ Փրկեաց զանձն իմ ի մահուանէ, զաչս իմ յարտասուաց, եւ զոտս իմ ի գայթակղութենէ: 114:8: Փրկեաց զանձն իմ ՚ի մահուանէ, զաչս իմ յարտասուաց, զոտս իմ ՚ի գայթագղութենէ, 8 Նա ինձ փրկեց մահուանից, աչքերս՝ արտասուքից եւ ոտքերս՝ սայթաքումից: 8 Վասն զի դուն իմ անձս մահուանէ փրկեցիր, Իմ աչքերս՝ արցունքի ու իմ ոտքերս՝ գայթակղելէն։ zohrab-1805▾ eastern-1994▾ western am▾	114:8114:8 Ты избавил душу мою от смерти, очи мои от слез и ноги мои от преткновения. 114:9 εὐαρεστήσω ευαρεστεω delight ἐναντίον εναντιον next to; before κυρίου κυριος lord; master ἐν εν in χώρᾳ χωρα territory; estate ζώντων ζαω live; alive 114:9. deambulabo coram Domino in terris viventiumI will please the Lord in the land of the living. 9. O Israel, trust thou in the LORD: he is their help and their shield. 114:8 For thou hast delivered my soul from death, mine eyes from tears, [and] my feet from falling: 114:8 Ты избавил душу мою от смерти, очи мои от слез и ноги мои от преткновения. 114:9 εὐαρεστήσω ευαρεστεω delight ἐναντίον εναντιον next to; before κυρίου κυριος lord; master ἐν εν in χώρᾳ χωρα territory; estate ζώντων ζαω live; alive 114:9. deambulabo coram Domino in terris viventium I will please the Lord in the land of the living. ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9. "Ходить пред лицом Бога" - служить Ему своей жизнью; на "земле живых" на земле людей своего народа, теперь довольного и осчастливленного. Adam Clarke: Commentary on the Bible - 1831 116:9: I will walk before the Lord - אתהלך ethhallech, I will set myself to walk. I am determined to walk; my eyes are now bright ened, so that I can see; my feet are strengthened, so that I can walk; and my soul is alive, so that I can walk with the living. The Vulgate, the Septuagint, the Ethiopic, the Arabic, and the Anglo-Saxon end this Psalm here, which is numbered the cxivth; and begin with the tenth verse another Psalm, which they number cxvth; but this division is not acknowledged by the Hebrew, Chaldee, and Syriac. Albert Barnes: Notes on the Bible - 1834 116:9: I will walk before the Lord ... - Compare Psa 27:13, note; Isa 38:20, note. This expresses a full belief that he would live, and a purpose to live "before the Lord;" that is, as in his presence, in his service, and enjoying communion with him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 116:8: For thou: Psa 56:13, Psa 86:13 mine: Isa 25:8, Isa 38:5; Rev 7:17, Rev 21:4 and my feet: Psa 37:24, Psa 94:18; Jdg 1:24 Geneva 1599 116:9 I will (e) walk before the LORD in the land of the living. (e) The Lord will preserve me and save my life. John Gill 116:9 I will walk before the Lord in the land of the living. As in the sight of the omniscient God, according to his word and will, and in such manner as to please him. So Enoch's walking with God is by the apostle explained of pleasing him; compare Gen 5:22, and so the Septuagint, Vulgate Latin, and Arabic versions render it, "I will please the Lord"; or, as the Syriac and Ethiopic versions; "that I may please the Lord"; be grateful to him; or walk gratefully and acceptably before him, sensible of the obligations I am under to him: and this, in the strength of grace, he determined to do "in the land of the living"; in this world, where men live, and as long as he lived in it; or in the church of God, among the living in Jerusalem, with whom he resolved to walk in all the commandments and ordinances of the Lord. The land of Canaan is thought by Jarchi and Kimchi to be meant; and this being a type of heaven, the meaning may be, that he should walk and dwell where living and glorified saints are to all eternity; and so it is an expression of his faith of future glory and happiness, agreeably to what follows. Robert Jamieson, A. R. Fausset and David Brown 116:9 walk before the Lord--act, or live under His favor and guidance (Gen 17:1; Ps 61:7). land of the living-- (Ps 27:13).
114:9114:9: հաճոյ եղէց առաջի Տեառն յերկիր կենդանեաց[7518]։ Տունք. զ̃։[7518] Ոմանք.Յերկրին կենդանեաց։ 9 Թող ողջերի երկրում հաճելի լինեմ Տիրոջ առջեւ: 9 Տէրոջը առջեւ պիտի քալեմ Կենդանիներուն երկրին մէջ։ ^[683]Հաճոյ եղէց`` առաջի Տեառն յերկրին կենդանեաց: 114:9: հաճոյ եղէց առաջի Տեառն յերկիր կենդանեաց[7518]։ Տունք. զ̃։ [7518] Ոմանք.Յերկրին կենդանեաց։ 9 Թող ողջերի երկրում հաճելի լինեմ Տիրոջ առջեւ: 9 Տէրոջը առջեւ պիտի քալեմ Կենդանիներուն երկրին մէջ։ zohrab-1805▾ eastern-1994▾ western am▾	114:9[114:8] Буду ходить пред лицем Господним на земле живых. 10. O house of Aaron, trust ye in the LORD: he is their help and their shield. 114:9 I will walk before the LORD in the land of the living: [114:8] Буду ходить пред лицем Господним на земле живых. ru▾
tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 116:9: walk: Psa 61:7; Gen 17:1; Kg1 2:4, Kg1 8:25, Kg1 9:4; Luk 1:6, Luk 1:75 in the land: Psa 27:13; Isa 53:8

Սաղմոս / Psalms - 114 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

Carl Friedrich Keil and Franz Delitzsch

John Gill

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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