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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Псалом представляет еврейский народ ликующим вследствие полученной им свободы (5: ст.), освобождения от врагов (10-13) и особенно от чудесного окончания постройки, какая была завершена, несмотря на тяжелые обстоятельства (22-23). Все указанное совпадает со временем возвращения евреев из плена вавилонского и окончанием построения второго храма, по поводу освящения которого, вероятно, и написан псалом.

Да славят Господа все классы и весь Израиль за Его милость (1-4). Из тесноты я воззвал к Господу и Он освободил меня. Если Господь - мой защитник, то кого мне бояться (5-9)? Все народы теснили меня, но я низложил их именем Господним, Которому - и песнь моя (11-14). Слышен голос ликования в жилищах праведников, благодарящих Господа за Его суд и спасение (15-18). Отворите врата правды, чтобы взойти в здание, законченное при благоволении Господа. Будем благословлять этот день и праздновать его жертвенными приношениями и славословиями Господу (19-29).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is probable that David penned this psalm when he had, after many a story, weathered his point at last, and gained a full possession of the kingdom to which he had been anointed. He then invites and stirs up his friends to join with him, not only in a cheerful acknowledgment of God's goodness and a cheerful dependence upon that goodness for the future, but in a believing expectation of the promised Messiah, of whose kingdom and his exaltation to it his were typical. To him, it is certain, the prophet here bears witness, in the latter part of the psalm. Christ himself applies it to himself (Matt. xxi. 42), and the former part of the psalm may fairly, and without forcing, be accommodated to him and his undertaking. Some think it was first calculated for the solemnity of the bringing of the ark to the city of David, and was afterwards sung at the feast of tabernacles. In it, I. David calls upon all about him to give to God the glory of his goodness, ver. 1-4. II. He encourages himself and others to trust in God, from the experience he had had of God's power and pity in the great and kind things he had done for him, ver. 5-18. III. He gives thanks for his advancement to the throne, as it was a figure of the exaltation of Christ, ver. 19-23. IV. The people, the priests, and the psalmist himself, triumph in the prospect of the Redeemer's kingdom, ver. 24-29. In singing this psalm we must glorify God for his goodness, his goodness to us, and especially his goodness to us in Jesus Christ.
Adam Clarke: Commentary on the Bible - 1831
A general exhortation to praise God for his mercy, Psa 118:1-4. The psalmist, by his own experience, encourages the people to trust in God, and shows them the advantage of it, Psa 118:5-9; then describes his enemies, and shows how God enabled him to destroy them, Psa 118:10-13. The people rejoice on the account, Psa 118:15, Psa 118:16. He speaks again of the help he received from the Lord; and desires admission into the temple, that he may enter and praise the Lord, Psa 118:17-19. The gate is opened, Psa 118:20. He offers praise, 21. The priests, etc., acknowledge the hand of the Lord in the deliverance wrought, Psa 118:22-24. The psalmist prays for prosperity, Psa 118:25. The priest performs his office, blesses the people, and all join in praise, Psa 118:26, Psa 118:27. The psalmist expresses his confidence, Psa 118:28. The general doxology, or chorus, Psa 118:29.
Most probably David was the author of this Psalm, though many think it was written after the captivity. It partakes of David's spirit, and every where shows the hand of a master. The style is grand and noble; the subject, majestic.
Dr. Kennicott, who joins this and the hundred and seventeenth Psalm together, considers the whole as a dialogue, and divides it accordingly. The whole of the hundred and seventeenth he gives to the psalmist as part the first, with the first four verses of the hundred and eighteenth. The second part, which is from the fifth verse to the twenty-first inclusive, he gives to the Messiah. The third part, from the twenty-second verse to the twenty-seventh, he gives to the chorus. And the fourth part, the twenty-eighth and twenty-ninth verses, he gives to the psalmist. Of the whole he has given an improved version.
Bishop Horsley is still different. He considers the hundred and seventeenth Psalm as only the exordium of this. The whole poem, he states, is a triumphant processional song. The scene passes at the front gate of the temple. A conqueror with his train appears before it; he demands admittance to return thanks for his deliverance and final success, in an expedition of great difficulty and danger. The conqueror and his train sing the hundred and seventeenth Psalm, and the first four verses of the hundred and eighteenth, as they advance to the gate of the temple, in this manner - The hundred and seventeenth Psalm, Chorus of the whole procession. The first verse of the hundred and eighteenth Psalm, A single voice. The second, Another single voice. The third, A third single voice. The fourth, Chorus of the whole procession. Arrived at the temple gate, the conqueror alone sings the fifth, sixth, and seventh verses. The eighth and ninth are sung by his train in chorus. The conqueror, again alone, sings the tenth, eleventh, twelfth, thirteenth, and fourteenth verses. His train, in chorus, sing the fifteenth and sixteenth. The conqueror alone sings the seventeenth, eighteenth, and nineteenth verses. The twentieth is sung by the priests and Levites within, in chorus. The twenty-fifth by the conqueror alone within the gates. The twenty-sixth, by the priests and Levites in chorus. The twenty-seventh, by the conqueror's train in chorus. The twenty-eighth, by the conqueror alone. The twenty-ninth, by the united chorus of priests and Levites, and the conqueror's train, all within the gates. "Now," the learned bishop adds, "the Jewish temple was a type of heaven; the priests within represent the angelic host attending round the throne of God in heaven; the Conqueror is Messiah; and his train, the redeemed." On this distribution the bishop has given a new version. The simple distribution into parts, which I have given in the contents, is, in my opinion, the best. Ingenious as Dr. Kennicott and Bishop Horsley are, they seem to me too mechanical. This is the last of those Psalms which form the great hallel, which the Jews sung at the end of the passover.
Albert Barnes: Notes on the Bible - 1834
118:0: Of the authorship of this psalm, and the occasion on which it was composed, nothing can now be ascertained with certainty. The common opinion has been that it is a psalm of David, and that it was composed when his troubles with Saul ceased, and when he was recognized as king. Some, however, have referred it to Hezekiah on the occasion of his restoration from sickness; others to the time of the return from the Babylonian exile; and others to the time of the Maccabees. It would be useless to examine these opinions, as they are all of them mere conjecture, and as no certainty can now be arrived at.
What is apparent on the face of the psalm is, that it was a psalm of thanksgiving, to be employed in the temple when an offering or sacrifice was led up to the altar Psa 118:27 to be presented as an acknowledgment of mercy from God, on some occasion of deliverance from danger, by someone whose claim to rule had been rejected, but who was now victorious over his enemies, and recognized as the rightful leader and ruler of the people. The psalm is in a measure dramatic. The author is the speaker in the first twenty-one verses; in the remainder of the psalm the priests and the people speak, and at the close, the psalmist again utters praise.
The psalm consists of the following parts:
I. The author of the psalm speaks, Ps. 118:1-21.
(1) he calls on all to praise the Lord, and to unite with him in the expression of thanks, because what had occurred was a matter of interest to all the people; to Israel, to the house of Aaron, to the priesthood to all that feared God, Psa 118:14.
(2) a description of his peril and deliverance, Psa 118:5-18. He had been in distress; he had called on the Lord; he had seen the benefit of trusting in the Lord rather than in man. All nations had compassed him about as bees; they had thrust sore at him; they had sought his life; but he had not been dismayed; he had felt, even in the midst of his dangers, that he would live to declare the works of the Lord, Psa 118:17-18
(3) The speaker approaches the temple. He asks that the doors may be opened that he may enter and praise the Lord. He addresses those who have charge of the temple - the ministers of religion - and desires leave to come and present his offering, Psa 118:19-21.
II. The priests and people speak, Psa 118:22-27.
(1) they recognize him now as the Ruler - the cornerstone - the foundation of the nation's prosperity, and its hope. He had been rejected by those who were professedly laying the foundation of empire, but he had now established his claims to being regarded as the very cornerstone on which the whole edifice must rest, Psa 118:22.
(2) they recognize this as a marvelous work of God, and as suited to excite the deepest admiration, Psa 118:23.
(3) they recognize this as a joyful day, as if God had created a day for the very purpose of celebrating an event so joyous, Psa 118:24.
(4) they pronounce him blessed who thus came in the name of the Lord; they bless him out of the house of the Lord, Psa 118:25-26.
(5) they direct him to bring his offering, and to bind it to the horns of the altar preparatory to sacrifice. He is permitted freely to come. His offering is recognized as proper, so that he can approach with an assurance of acceptance, Psa 118:27.
III. The author of the psalm again speaks, Psa 118:28-29. He acknowledges God as his God, and calls on all to praise him.
Portions of the psalm are, in the New Testament, applied to Christ; and it has been made a question whether it had, or had not, an original reference to him. Thus in Mat 21:42; Mar 12:11; Luk 20:17, it is quoted by the Saviour as illustrating a truth in regard to himself In Act 4:11, the twenty-second verse of the psalm is applied by Peter to the Saviour, as having been fulfilled in him - or, as meaning that the language of the psalm would properly describe the fact which had occurred in the treatment of Jesus of Nazareth. Many of the Jewish rabbins regarded the psalm as referring to the Messiah, and not a few Christian interpreters have supposed that it had such an original reference.
It seems clear, however, from the psalm itself that it could not have been composed primarily with reference to him. There are portions of it which cannot, without a very forced use of language, be applied to him, as for example, the allusion to the attack made by "all nations" on the person referred to in the psalm Psa 118:10, and in the allusion to the danger of death Psa 118:17-18. The person referred to in the psalm was in danger of death, but he was not given over to death. He had the assurance in the very midst of the danger that he would not die, but would continue to live Psa 118:17. The Redeemer, however, did die. His enemies accomplished their purpose in this respect. They put him to death, though he rose again from the dead.
It is clear, therefore, I think, that the psalm had not an original reference to the Messiah. Still, there is much in it which is applicable to him, and which might be used as expressive of what occurred to him. It contains principles also which may be as applicable to him as they were to the psalmist; and, therefore, it is used by the Saviour to enforce the moral of his own parable in reference to himself, as having had a counterpart in their own history, in a case which must have been familiar to them all. As such, it is right to use it now, as illustrating what occurred in the treatment of the Redeemer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 118:1, An exhortation to praise God for his mercy; Psa 118:5, The psalmist by his experience shews how good it is to trust in God; Psa 118:19, Under the type of the psalmist the coming of Christ in his kingdom is expressed.
Carl Friedrich Keil and Franz Delitzsch

Festival Psalm at the Dedication of the New Temple
What the close of Ps 117:1-2 says of God's truth, viz., that it endureth for ever, the beginning of Ps 118 says of its sister, His mercy or loving-kindness. It is the closing Psalm of the Hallel, which begins with Ps 113:1-9, and the third Hodu (vid., on Ps 105). It was Luther's favourite Psalm: his beauteous Confitemini, which "had helped him out of troubles out of which neither emperor nor king, nor any other man on earth, could have helped him." With the exposition of this his noblest jewel, his defence and his treasure, he occupied himself in the solitude of his Patmos.
Tit is without any doubt a post-exilic song. Here too Hupfeld sweeps away everything into vague generality; but the history of the period after the Exile, without any necessity for our coming down to the Maccabean period, as do De Wette and Hitzig, presents three occasions which might have given birth to it; viz., (1) The first celebration of the Feast of Tabernacles in the seventh month of the first year of the Return, when there was only a plain altar as yet erected on the holy place, Ezra 3:1-4 (to be distinguished from a later celebration of the Feast of Tabernacles on a large scale and in exact accordance with the directions of the Law, Neh. 8). So Ewald. (2) The laying of the foundation-stone of the Temple in the second month of the second year, Ezra 3:8. So Hengstenberg. (3) The dedication of the completed temple in the twelfth month of the sixth year of Darius, Ezra 6:15. So Stier. These references to contemporary history have all three more or less in their favour. The first if favoured more especially by the fact, that at the time of the second Temple Ps 118:25 was the festal cry amidst which the altar of burnt-offering was solemnly compassed on the first six days of the Feast of Tabernacles once, and on the seventh day seven times. This seventh day was called the great Hosanna (Hosanna rabba), and not only the prayers for the Feast of Tabernacles, but even the branches of willow trees (including the myrtles) which are bound to the palm-branch (lulab), were called Hosannas (הושׁענות, Aramaic הושׁעני).
(Note: Vid., my Talmudic Studies, vi. (Der Hosianna-Ruf), in the Lutherische Zeischrift, 1855, S. 653-656.)
The second historical reference is favoured by the fact, that the narrative appears to point directly to our Psalm when it says: And the builders laid the foundation of the Temple of Jahve, and the priests were drawn up there in official robes with trumpets, and the Levites the descendants of Asaph with cymbals, to praise Jahve after the direction of David king of Israel, and they sang על־ישׂראל בּהלּל וּבהודת ליהוה כּי טוב כּי־לעולם חסדּו; and all the people raised a great shout בּהלּל ליהוה, because the house of Jahve was founded. But both of these derivations of the Psalm are opposed by the fact that Ps 116:19 and Ps 118:20 assume that the Temple-building is already finished; whereas the unmistakeable allusions to the events that transpired during the building of the Temple, viz., the intrigues of the Samaritans, the hostility of the neighbouring peoples, and the capriciousness of the Persian kings, favour the third. In connection with this reference of the Psalm to the post-exilic dedication of the Temple, Ps 118:19-20, too, now present no difficulty. Ps 118:22 is better understood as spoken in the presence of the now upreared Temple-building, than as spoken in the presence of the foundation-stone; and the words "unto the horns of the altar" in Ps 118:27, interpreted in many different ways, come into the light of Ezra 6:17.
The Psalm falls into two divisions. The first division (vv. 1-19) is sung by the festive procession brought up by the priests and Levites, which is ascending to the Temple with the animals for sacrifice. With Ps 118:19 the procession stands at the entrance. The second part (Ps 118:20-27) is sung by the body of Levites who receive the festive procession. Then Ps 118:28 is the answer of those who have arrived, and Ps 118:29 the concluding song of all of them. This antiphonal arrangement is recognised even by the Talmud (B. Pesachim 119a) and Midrash. The whole Psalm, too, has moreover a peculiar formation. It resembles the Mashal Psalms, for each verse has of itself its completed sense, its own scent and hue; one thought is joined to another as branch to branch and flower to flower.
John Gill
INTRODUCTION TO PSALM 118
Kimchi says their Rabbins are divided about this psalm. Some understand it of David; others of the Messiah: but, with us Christians, there ought to be no doubt of its belonging to the Messiah; since our Lord has quoted a passage out of it, and applied it to himself, Ps 118:22; see Mt 21:42; and so has the Apostle Peter, Acts 4:11. Nor did the Jews of those times object thereunto, which doubtless they would have done, had the psalm respected any other but the Messiah; yea, the common people that attended Christ when he entered into Jerusalem, and the children in the temple, took their "hosanna" from hence, Ps 118:26; see Mt 21:9. It is generally thought to be written by David, after he was established in the kingdom, and had brought the ark of the Lord into the city. It concludes the great "Hallel", or hymn sung at the Jewish festivals; particularly at the feasts of tabernacle and the passover.
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117:0117:0 [Аллилуия.]
117:1 αλληλουια αλληλουια haleluyah ἐξομολογεῖσθε εξομολογεω concede; confess τῷ ο the κυρίῳ κυριος lord; master ὅτι οτι since; that ἀγαθός αγαθος good ὅτι οτι since; that εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him
117:1 הַֽלְל֣וּ hˈallˈû הלל praise אֶת־ ʔeṯ- אֵת [object marker] יְ֭הוָה [ˈyhwāh] יְהוָה YHWH כָּל־ kol- כֹּל whole גֹּויִ֑ם gôyˈim גֹּוי people שַׁ֝בְּח֗וּהוּ ˈšabbᵊḥˈûhû שׁבח praise כָּל־ kol- כֹּל whole הָ hā הַ the אֻמִּֽים׃ ʔummˈîm אֻמָּה clan
117:1. confitemini Domino quoniam bonus quoniam in aeternum misericordia eiusGive praise to the Lord, for he is good: for his mercy endureth for ever.
117:1. Alleluia. All nations, praise the Lord. All peoples, praise him.
117:1. O praise the LORD, all ye nations: praise him, all ye people.
1. O GIVE thanks unto the LORD; for he is good: for his mercy for ever.
117:0 [696] KJV Chapter [118] Alleluia:
117:0 [Аллилуия.]
117:1
αλληλουια αλληλουια haleluyah
ἐξομολογεῖσθε εξομολογεω concede; confess
τῷ ο the
κυρίῳ κυριος lord; master
ὅτι οτι since; that
ἀγαθός αγαθος good
ὅτι οτι since; that
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τὸ ο the
ἔλεος ελεος mercy
αὐτοῦ αυτος he; him
117:1
הַֽלְל֣וּ hˈallˈû הלל praise
אֶת־ ʔeṯ- אֵת [object marker]
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
גֹּויִ֑ם gôyˈim גֹּוי people
שַׁ֝בְּח֗וּהוּ ˈšabbᵊḥˈûhû שׁבח praise
כָּל־ kol- כֹּל whole
הָ hā הַ the
אֻמִּֽים׃ ʔummˈîm אֻמָּה clan
117:1. confitemini Domino quoniam bonus quoniam in aeternum misericordia eius
Give praise to the Lord, for he is good: for his mercy endureth for ever.
117:1. Alleluia. All nations, praise the Lord. All peoples, praise him.
117:1. O praise the LORD, all ye nations: praise him, all ye people.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4. Неизвестный писатель псалма приглашает весь еврейский народ к исповеданию и воспеванию великой милости Бога, о которой говорится во всем последующем содержании.
Albert Barnes: Notes on the Bible - 1834
118:1: O give thanks unto the Lord ... - Let others unite with me in giving thanks to the Lord; let them see, from what has occurred in my case, what occasion there is for praise. Every instance of a particular favor shown to anyone is to others an occasion for praise, inasmuch as it is an illustration of the general character of God. On this verse compare the notes at Psa 106:1. The language is nearly the same.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:1: am 2962, bc 1042 (Title), This Psalm was probably composed by David after Nathan's prophetic address; and sung by alternate choirs at some public festival. It largely partakes of David's spirit, and everywhere shews the hand of a master; the style is grand and sublime; the subject noble and majestic. Psa 118:29, Psa 103:17, Psa 106:1, Psa 107:1, Psa 136:1; Ch1 16:8, Ch1 16:34; Jer 33:11
Carl Friedrich Keil and Franz Delitzsch
118:1
The Hodu-cry is addressed first of all and every one; then the whole body of the laity of Israel and the priests, and at last (as it appears) the proselytes (vid., on Ps 115:9-11) who fear the God of revelation, are urgently admonished to echo it back; for "yea, His mercy endureth for ever," is the required hypophon. In Ps 118:5, Israel too then begins as one man to praise the ever-gracious goodness of God. יהּ, the Jod of which might easily become inaudible after קראתי, has an emphatic Dagesh as in Ps 118:18, and המּצר has the orthophonic stroke beside צר (the so-called מקּל), which points to the correct tone-syllable of the word that has Dechמ.
(Note: Vid., Baer's Thorath Emeth, p. 7 note, and p. 21, end of note 1.)
Instead of ענני it is here pointed ענני, which also occurs in other instances not only with distinctive, but also (though not uniformly) with conjunctive accents.
(Note: Hitzig on Prov 8:22 considers the pointing קנני to be occasioned by Dech, and in fact ענני in the passage before us has Tarcha, and in 1Kings 28:15 Munach; but in the passage before us, if we read במרחביה as one word according to the Masora, ענני is rather to be accented with Mugrash; and in 1Kings 28:15 the reading ענני is found side by side with ענני (e.g., in Bibl. Bomberg. 1521). Nevertheless צרפתני Ps 17:3, and הרני Job 30:19 (according to Kimchi's Michlol, 30a), beside Mercha, show that the pointing beside conjunctive as beside disjunctive accents wavers between a& and a4, although a4 is properly only justified beside disjunctive accents, and צוּני also really only occurs in pause.)
The constructions is a pregnant one (as in Ps 22:22; Ps 28:1; Ps 74:7; 2Kings 18:19; Ezra 2:62; 2Chron 32:1): He answered me by removing me to a free space (Ps 18:20). Both lines end with יהּ; nevertheless the reading במּרחביה is attested by the Masora (vid., Baer's Psalterium, pp. 132f.), instead of בּמּרחב יהּ. It has its advocates even in the Talmud (B. Pesachim 117a), and signifies a boundless extent, יה expressing the highest degree of comparison, like מאפּליה in Jer 2:31, the deepest darkness. Even the lxx appears to have read מרחביה thus as one word (εἰς πλατυσμόν, Symmachus εἰς εὐρυχωρίαν). The Targum and Jerome, however, render it as we do; it is highly improbable that in one and the same verse the divine name should not be intended to be used in the same force of meaning. Ps 56:1-13 (Ps 56:10; Ps 56:5, Ps 56:12) echoes in Ps 118:6; and in Ps 118:7 Ps 54:1-7 (Ps 54:6) is in the mind of the later poet. In that passage it is still more clear than in the passage before us that by the Beth of בּעזרי Jahve is not meant to be designated as unus e multis, but as a helper who outweighs the greatest multitude of helpers. The Jewish people had experienced this helpful succour of Jahve in opposition to the persecutions of the Samaritans and the satraps during the building of the Temple; and had at the same time learned what is expressed in Ps 118:7-8 (cf. Ps 146:3), that trust in Jahve (for which חסה ב is the proper word) proves true, and trust in men, on the contrary, and especially in princes, is deceptive; for under Pseudo-Smerdis the work, begun under Cyrus, and represented as open to suspicion even in the reign of Cambyses, was interdicted. But in the reign of Darius it again became free: Jahve showed that He disposes events and the hearts of men in favour of His people, so that out of this has grown up in the minds of His people the confident expectation of a world-subduing supremacy expressed in Ps 118:10.
The clauses Ps 118:10, Ps 118:11, and Ps 118:12, expressed in the perfect form, are intended more hypothetically than as describing facts. The perfect is here set out in relief as a hypothetical tense by the following future. כּל־גּוים signifies, as in Ps 117:1, the heathen of every kind. דּברים (in the Aramaic and Arabic with )ז are both bees and wasps, which make themselves especially troublesome in harvest time. The suffix of אמילם (from מוּל = מלל, to hew down, cut in pieces) is the same as in Ex 29:30; Ex 2:17, and also beside a conjunctive accent in Ps 74:8. Yet the reading אמילם, like יחיתן Hab 2:17, is here the better supported (vid., Gesenius, Lehrgebude, S. 177), and it has been adopted by Norzi, Heidenheim, and Baer. The כּי is that which states the ground or reason, and then becomes directly confirmatory and assuring (Ps 128:2, Ps 128:4), which here, after the "in the name of Jahve" that precedes it, is applied and placed just as in the oath in 1Kings 14:44. And in general, as Redslob has demonstrated, כּי has not originally a relative, but a positive (determining) signification, כ being just as much a demonstrative sound as ד, ז, שׁ, and ת (cf. ἐκεῖ, ἐκεῖνος, κει'νος, ecce, hic, illic, with the Doric τηνεί, τῆνος). The notion of compassing round about is heightened in Ps 118:11 by the juxtaposition of two forms of the same verb (Ges. 67, rem. 10), as in Hos 4:18; Hab 1:5; Zeph 2:1, and frequently. The figure of the bees is taken from Deut 1:44. The perfect דּעכוּ (cf. Is 43:17) describes their destruction, which takes place instantly and unexpectedly. The Pual points to the punishing power that comes upon them: they are extinguished (exstinguuntur) like a fire of thorns, the crackling flame of which expires as quickly as it has blazed up (Ps 58:10). In Ps 118:13 the language of Israel is addressed to the hostile worldly power, as the antithesis shows. It thrust, yea thrust (inf. intens.) Israel, that it might fall (לנפּל; with reference to the pointing, vid., on Ps 40:15); but Jahve's help would not suffer it to come to that pass. Therefore the song at the Red Sea is revived in the heart and mouth of Israel. Ps 118:14 (like Is 12:2) is taken from Ex 15:2. עזּי (in MSS also written עזּי) is a collateral form of עזּי (Ew. 255, a), and here signifies the lofty self-consciousness which is united with the possession of power: pride and its expression an exclamation of joy. Concerning זמרת vid., on Ps 16:6. As at that time, the cry of exultation and of salvation (i.e., of deliverance and of victory) is in the tabernacles of the righteous: the right hand of Jahve - they sing - עשׂה חיל (Num 24:18), practises valour, proves itself energetic, gains (maintains) the victory. רוממה is Milra, and therefore an adjective: victoriosa (Ew. 120 d), from רמם = רוּם like שׁומם from שׁמם. It is not the part. Pil. (cf. Hos 11:7), since the rejection of the participial Mem occurs in connection with Poal and Pual, but not elsewhere with Pilel (רומם = מרומם from רוּם). The word yields a simpler sense, too, as adject. participle Kal; romēmā́h is only the fuller form for ramā́h, Ex 14:8 (cf. rā́mah, Is 26:11). It is not its own strength that avails for Israel's exultation of victory, but the energy of the right hand of Jahve. Being come to the brink of the abyss, Israel is become anew sure of its immortality through Him. God has, it is true, most severely chastened it (יסּרנּי with the suffix anni as in Gen 30:6, and יהּ with the emphatic Dagesh, which neither reduplicates nor connects, cf. Ps 118:5, Ps 94:12), but still with moderation (Is 27:7.). He has not suffered Israel to fall a prey to death, but reserved it for its high vocation, that it may see the mighty deeds of God and proclaim them to all the world. Amidst such celebration of Jahve the festive procession of the dedication of the Temple has arrived at the enclosure wall of the Temple.
Geneva 1599
118:1 O (a) give thanks unto the LORD; for [he is] good: because his mercy [endureth] for ever.
(a) Because God by creating David king, showed his mercy toward his afflicted Church, the prophet not only thanks God himself, but exhorts all the people to do the same.
John Gill
118:1 O give thanks unto the Lord,.... For all his mercies, temporal and spiritual; as all should, who are partakers of them: this should be done always, and for all things, in the name of Christ; it is but reasonable service;
for he is good; in himself, and to others: is essentially and diffusively good; the fountain of all goodness, and the author of all good things;
because his mercy endureth for ever; in his own heart, and in his covenant; his grace and lovingkindness displayed in Christ; the blessings and promises of it, which are the sure mercies of David: these always remain, notwithstanding the unworthiness of his people; and though he hides his face sometimes from them, and chastises them; see Ps 106:1; the goodness and mercy of God were seen in setting David on the throne; and abundantly more in giving Christ to be the Saviour of his people; for both which thanks should be given, and the kindness acknowledged, by the persons mentioned in the following verses.
Robert Jamieson, A. R. Fausset and David Brown
118:1 After invoking others to unite in praise, the writer celebrates God's protecting and delivering care towards him, and then represents himself and the people of God as entering the sanctuary and uniting in solemn praise, with prayer for a continued blessing. Whether composed by David on his accession to power, or by some later writer in memory of the restoration from Babylon, its tone is joyful and trusting, and, in describing the fortune and destiny of the Jewish Church and its visible head, it is typically prophetical of the Christian Church and her greater and invisible Head. (Psa. 118:1-29)
The trine repetitions are emphatic (compare Ps 118:10-12, Ps 118:15-16; Ps 115:12-13).
Let . . . say--Oh! that Israel may say.
now--as in Ps 115:2; so in Ps 118:3-4. After "now say" supply "give thanks."
that his mercy--or, "for His mercy."
117:1117:1: Խոստովա՛ն եղերուք Տեառն զի բարի է, զի յաւիտեան է ողորմութիւն նորա[7521]։ [7521] Ոմանք.Զի յաւիտեան է ողորմ նորա։
1 Գոհութի՛ւն մատուցեցէք Տիրոջը, քանզի բարի է նա, քանզի յաւերժ է ողորմութիւնը նրա:
118 Գոհացէ՛ք Տէրոջմէն, վասն զի բարի է. Վասն զի անոր ողորմութիւնը յաւիտեան է։
Խոստովան եղերուք Տեառն, զի բարի է. զի յաւիտեան է ողորմութիւն նորա:

117:1: Խոստովա՛ն եղերուք Տեառն զի բարի է, զի յաւիտեան է ողորմութիւն նորա[7521]։
[7521] Ոմանք.Զի յաւիտեան է ողորմ նորա։
1 Գոհութի՛ւն մատուցեցէք Տիրոջը, քանզի բարի է նա, քանզի յաւերժ է ողորմութիւնը նրա:
118 Գոհացէ՛ք Տէրոջմէն, վասն զի բարի է. Վասն զի անոր ողորմութիւնը յաւիտեան է։
zohrab-1805▾ eastern-1994▾ western am▾
117:1117:1 Славьте Господа, ибо Он благ, ибо вовек милость Его.
117:2 εἰπάτω επω say; speak δὴ δη in fact οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that ἀγαθός αγαθος good ὅτι οτι since; that εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him
117:2 כִּ֥י kˌî כִּי that גָ֘בַ֤ר ḡˈāvˈar גבר be superior עָלֵ֨ינוּ׀ ʕālˌênû עַל upon חַסְדֹּ֗ו ḥasdˈô חֶסֶד loyalty וֶֽ wˈe וְ and אֱמֶת־ ʔᵉmeṯ- אֶמֶת trustworthiness יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to עֹולָ֗ם ʕôlˈām עֹולָם eternity הַֽלְלוּ־ hˈallû- הלל praise יָֽהּ׃ yˈāh יָהּ the Lord
117:2. dicat nunc Israhel quoniam in aeternum misericordia eiusLet Israel now say, that he is good: that his mercy endureth for ever.
117:2. For his mercy has been confirmed over us. And the truth of the Lord remains for all eternity.
117:2. For his merciful kindness is great toward us: and the truth of the LORD [endureth] for ever. Praise ye the LORD.
2. Let Israel now say, that his mercy for ever.
117:1 O give thanks unto the LORD; for [he is] good: because his mercy [endureth] for ever:
117:1 Славьте Господа, ибо Он благ, ибо вовек милость Его.
117:2
εἰπάτω επω say; speak
δὴ δη in fact
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
ἀγαθός αγαθος good
ὅτι οτι since; that
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τὸ ο the
ἔλεος ελεος mercy
αὐτοῦ αυτος he; him
117:2
כִּ֥י kˌî כִּי that
גָ֘בַ֤ר ḡˈāvˈar גבר be superior
עָלֵ֨ינוּ׀ ʕālˌênû עַל upon
חַסְדֹּ֗ו ḥasdˈô חֶסֶד loyalty
וֶֽ wˈe וְ and
אֱמֶת־ ʔᵉmeṯ- אֶמֶת trustworthiness
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
עֹולָ֗ם ʕôlˈām עֹולָם eternity
הַֽלְלוּ־ hˈallû- הלל praise
יָֽהּ׃ yˈāh יָהּ the Lord
117:2. dicat nunc Israhel quoniam in aeternum misericordia eius
Let Israel now say, that he is good: that his mercy endureth for ever.
117:2. For his mercy has been confirmed over us. And the truth of the Lord remains for all eternity.
117:2. For his merciful kindness is great toward us: and the truth of the LORD [endureth] for ever. Praise ye the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 O give thanks unto the LORD; for he is good: because his mercy endureth for ever. 2 Let Israel now say, that his mercy endureth for ever. 3 Let the house of Aaron now say, that his mercy endureth for ever. 4 Let them now that fear the LORD say, that his mercy endureth for ever. 5 I called upon the LORD in distress: the LORD answered me, and set me in a large place. 6 The LORD is on my side; I will not fear: what can man do unto me? 7 The LORD taketh my part with them that help me: therefore shall I see my desire upon them that hate me. 8 It is better to trust in the LORD than to put confidence in man. 9 It is better to trust in the LORD than to put confidence in princes. 10 All nations compassed me about: but in the name of the LORD will I destroy them. 11 They compassed me about; yea, they compassed me about: but in the name of the LORD I will destroy them. 12 They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them. 13 Thou hast thrust sore at me that I might fall: but the LORD helped me. 14 The LORD is my strength and song, and is become my salvation. 15 The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the LORD doeth valiantly. 16 The right hand of the LORD is exalted: the right hand of the LORD doeth valiantly. 17 I shall not die, but live, and declare the works of the LORD. 18 The LORD hath chastened me sore: but he hath not given me over unto death.
It appears here, as often as elsewhere, that David had his heart full of the goodness of God. He loved to think of it, loved to speak of it, and was very solicitous that God might have the praise of it and others the comfort of it. The more our hearts are impressed with a sense of God's goodness the more they will be enlarged in all manner of obedience. In these verses,
I. He celebrates God's mercy in general, and calls upon others to acknowledge it, from their own experience of it (v. 1): O give thanks unto the Lord, for he is not only good in himself, but good to you, and his mercy endures for ever, not only in the everlasting fountain, God himself, but in the never-failing streams of that mercy, which shall run parallel with the longest line of eternity, and in the chosen vessels of mercy, who will be everlasting monuments of it. Israel, and the house of Aaron, and all that fear God, were called upon to trust in God (Ps. cxv. 9-11); here they are called upon to confess that his mercy endures for ever, and so to encourage themselves to trust in him, v. 2-4. Priests and people, Jews and proselytes, must all own God's goodness, and all join in the same thankful song; if they can say no more, let them say this for him, that his mercy endures for ever, that they have had experience of it all their days, and confide in it for good things that shall last for ever. The praises and thanksgivings of all that truly fear the Lord shall be as pleasing to him as those of the house of Israel or the house of Aaron.
II. He preserves an account of God's gracious dealings with him in particular, which he communicates to others, that they might thence fetch both songs of praise and supports of faith, and both ways God would have the glory. David had, in his time, waded through a great deal of difficulty, which gave him great experience of God's goodness. Let us therefore observe here,
1. The great distress and danger that he had been in, which he reflects upon for the magnifying of God's goodness to him in his present advancement. There are many who, when they are lifted up, care not for hearing or speaking of their former depressions; but David takes all occasions to remember his own low estate. He was in distress (v. 5), greatly straitened and at a loss; there were many that hated him (v. 7), and this could not but be a great grief to one of an ingenuous spirit, that strove to gain the good affections of all. All nations compassed me about, v. 10. All the nations adjacent to Israel set themselves to give disturbance to David, when he had newly come to the throne, Philistines, Moabites, Syrians, Ammonites, &c. We read of his enemies round about; they were confederate against him, and thought to cut off all succours from him. This endeavour of his enemies to surround him is repeated (v. 11): They compassed me about, yea, they compassed me about, which intimates that they were virulent and violent, and, for a time, prevalent, in their attempts against him, and when put into disorder they rallied again and pushed on their design. They compassed me about like bees, so numerous were they, so noisy, so vexatious; they came flying upon him, came upon him in swarms, set upon him with their malignant stings; but it was to their own destruction, as the bee, they say, loses her life with her sting, Animamque in vulnere ponit--She lays down her life in the wound. Lord, how are those increased that trouble me! Two ways David was brought into trouble:-- (1.) By the injuries that men did him (v. 13): Thou (O enemy!) hast thrust sore at me, with many a desperate push, that I might fall into sin and into ruin. Thrusting thou hast thrust at me (so the word is), so that I was ready to fall. Satan is the great enemy that thrusts sorely at us by his temptations, to cast us down from our excellency, that we may fall from our God and from our comfort in him; and, if Go had not upheld us by his grace, his thrusts would have been fatal to us. (2.) By the afflictions which God laid upon him (v. 18): The Lord has chastened me sore. Men thrust at him for his destruction; God chastened him for his instruction. They thrust at him with the malice of enemies; God chastened him with the love and tenderness of a Father. Perhaps he refers to the same trouble which God, the author of it, designed for his profit, that by it he might partake of his holiness (Heb. xii. 10, 11); howbeit, men, who were the instruments of it, meant not so, neither did their heart think so, but it was in their heart to cut off and destroy, Isa. x. 7. What men intend for the greatest mischief God intends for the greatest good, and it is easy to say whose counsel shall stand. God will sanctify the trouble to his people, as it is his chastening, and secure the good he designs; and he will guard them against the trouble, as it is the enemies' thrusting, and secure them from the evil they design, and then we need not fear.
This account which David gives of his troubles is very applicable to our Lord Jesus. Many there were that hated him, hated him without a cause. They compassed him about; Jews and Romans surrounded him. They thrust sorely at him; the devil did so when he tempted him; his persecutors did so when they reviled him; nay, the Lord himself chastened him sorely, bruised him, and put him to grief, that by his stripes we might be healed.
2. The favour God vouchsafed to him in his distress. (1.) God heart his prayer (v. 5): "He answered me with enlargements; he did more for me than I was able to ask; he enlarged my heart in prayer and yet gave more largely than I desired." He answered me, and set me in a large place (so we read it), where I had room to bestir myself, room to enjoy myself, and room to thrive; and the large place was the more comfortable because he was brought to it out of distress, Ps. iv. 1. (2.) God baffled the designs of his enemies against him: They are quenched as the fire of thorns (v. 12), which burns furiously for a while, makes a great noise and a great blaze, but is presently out, and cannot do the mischief that it threatened. Such was the fury of David's enemies; such is the laughter of the fool, like the crackling of thorns under a pot (Eccl. vii. 6), and such is the anger of the fool, which therefore is not to be feared, any more than his laughter is to be envied, but both to be pitied. They thrust sorely at him, but the Lord helped him (v. 13), helped him to keep his feet and maintain his ground. Our spiritual enemies would, long before this, have been our ruin if God had not been our helper. (3.) God preserved his life when there was but a step between him and death (v. 18): "He has chastened me, but he has not given me over unto death, for he has not given me over to the will of my enemies." To this St. Paul seems to refer in 2 Cor. vi. 9. As dying, and behold we live; as chastened, and not killed. We ought not therefore, when we are chastened sorely, immediately to despair of life, for God sometimes, in appearance, turns men to destruction, and yet says, Return; says unto them, Live.
This also is applicable to Jesus Christ. God answered him, and set him in a large place. He quenched the fire of his enemies; rage, which did but consume themselves; for through death he destroyed him that had the power of death. He helped him through his undertaking; and thus far he did not give him over unto death that he did not leave him in the grave, nor suffer him to see corruption. Death had no dominion over him.
3. The improvement he made of this favour. (1.) It encouraged him to trust in God; from his own experience he can say, It is better, more wise, more comfortable, and more safe, there is more reason for it, and it will speed better, to trust in the Lord, than to put confidence in man, yea, though it be in princes, v. 8, 9. He that devotes himself to God's guidance and government, with an entire dependence upon God's wisdom, power, and goodness, has a better security to make him easy than if all the kings and potentates of the earth should undertake to protect him. (2.) It enabled him to triumph in that trust. [1.] He triumphs in God, and in his relation to him and interest in him (v. 6): "The Lord is on my side. He is a righteous God, and therefore espouses my righteous cause and will plead it." If we are on God's side, he is on ours; if we be for him and with him, he will be for us and with us (v. 7): "The Lord takes my part, and stands up for me, with those that help me. He is to me among my helpers, and so one of them that he is all in all both to them and me, and without him I could not help myself nor could any friend I have in the world help me." Thus (v. 14), "The Lord is my strength and my song; that is, I make him so (without him I am weak and sad, but on him I stay myself as my strength, both for doing and suffering, and in him I solace myself as my song, by which I both express my joy and ease my grief), and, making him so, I find him so: he strengthens my heart with his graces and gladdens my heart with his comforts." If God be our strength, he must be our song; if he work all our works in us, he must have all praise and glory from us. God is sometimes the strength of his people when he is not their song; they have spiritual supports when they want spiritual delights. But, if he be both to us, we have abundant reason to triumph in him; for, he be our strength and our song, he has become not only our Saviour, but our salvation; for his being our strength is our protection to the salvation, and his being our song is an earnest and foretaste of the salvation. [2.] He triumphs over his enemies. Now shall his head be lifted up above them; for, First, He is sure they cannot hurt him: "God is for me, and then I will not fear what man can do against me," v. 6. He can set them all at defiance, and is not disturbed at any of their attempts. "They can do nothing to me but what God permits them to do; they can do no real damage, for they cannot separate between me and God; they cannot do any thing but what God can make to work for my good. The enemy is a man, a depending creature, whose power is limited, and subordinate to a higher power, and therefore I will not fear him." Who art thou, that thou shouldst be afraid of a man that shall die? Isa. li. 12. The apostle quotes this, with application to all Christians, Heb. xiii. 6. They may boldly say, as boldly as David himself, The Lord is my helper, and I will not fear what man shall do unto me; let him do his worst. Secondly, He is sure that he shall be too hard for them at last: "I shall see my desire upon those that hate me (v. 7); I shall see them defeated in their designs against me; nay, In the name of the Lord I will destroy them (v. 10-12); I trust in the name of the Lord that I shall destroy them, and in his name I will go forth against them, depending on his strength, by warrant from him, and with an eye to his glory, not confiding in myself nor taking vengeance for myself." Thus he went forth against Goliath, in the name of the God of Israel, 1 Sam. xvii. 45. David says this as a type of Christ, who triumphed over the powers of darkness, destroyed them, and made a show of them openly. [3.] He triumphs in an assurance of the continuance of his comfort, his victory, and his life. First, Of his comfort (v. 15): The voice of rejoicing and salvation is in the tabernacles of the righteous, and in mine particularly, in my family. The dwellings of the righteous in this world are but tabernacles, mean and movable; here we have no city, no continuing city. But these tabernacles are more comfortable to them than the palaces of the wicked are to them; for in the house where religion rules, 1. There is salvation; safety from evil, earnests of eternal salvation, which has come to this house, Luke xix. 9. 2. Where there is salvation there is cause for rejoicing, for continual joy in God. Holy joy is called the joy of salvation, for in that there is abundant matter for joy. 3. Where there is rejoicing there ought to be the voice of rejoicing, that is, praise and thanksgiving. Let God be served with joyfulness and gladness of heart, and let the voice of that rejoicing be heard daily in our families, to the glory of God and encouragement of others. Secondly, Of his victory: The right hand of the Lord does valiantly (v. 15) and is exalted; for (as some read it) it has exalted me. The right hand of God's power is engaged for his people, and it acts vigorously for them and therefore victoriously. For what difficulty can stand before the divine valour? We are weak, and act but cowardly for ourselves; but God is mighty, and acts valiantly for us, with jealousy and resolution, Isa. lxiii. 5, 6. There is spirit, as well as strength, in all God's operations for his people. And, when God's right hand does valiantly for our salvation, it ought to be exalted in our praises. Thirdly, Of his life (v. 17): "I shall not die by the hands of my enemies that seek my life, but live and declare the works of the Lord; I shall live a monument of God's mercy and power; his works shall be declared in me, and I will make it the business of my life to praise and magnify God, looking upon that as the end of my preservation." Note, It is not worth while to live for any other purpose than to declare the works of God, for his honour and the encouragement of others to serve him and trust in him. Such as these were the triumphs of the Son of David in the assurance he had of the success of his undertaking and that the good pleasure of the Lord should prosper in his hand.
Adam Clarke: Commentary on the Bible - 1831
118:2: Let Israel now say - Seeing the hand of the Lord so visibly, and the deliverance gained, that God's mercy endureth for ever.
Albert Barnes: Notes on the Bible - 1834
118:2: Let Israel now say ... - The Hebrew people; the people of God. They have now, in my case, a new illustration of the mercy of God which ought to animate them, and to encourage their hearts. Compare Psa 115:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:2: Psa 115:9-11, Psa 135:19, Psa 135:20, Psa 145:10, Psa 147:19, Psa 147:20; Gal 6:16; Heb 13:15; Pe1 2:9, Pe1 2:10
John Gill
118:2 Let Israel now say, that his mercy endureth for ever. Let such who have had an experience of it acknowledge and declare it to others; not only believe in it with their hearts, and privately give thanks for it, but with the mouth make confession of it to the glory of divine grace; not only literal Israel, whom the Lord brought out of Egypt, led and fed in the wilderness, and settled in the land of Canaan; and to whom the law and the services of God, the covenants and promises, word and ordinances, belonged; and who now were so happy under the government of such a king as David; but also the spiritual Israel of God, the whole Israel of God, Jews and Gentiles, under the Gospel dispensation; the Israel whom God has chosen, Christ has redeemed, and the Spirit effectually calls and sanctifies; such who are Israelites indeed, who have been encouraged to hope in the Lord, and in his mercy, and are made partakers of it; these should speak of the grace and mercy of God, and the continuance of it, for the encouragement of others.
117:2117:2: Ասասցէ տուն Իսրայէլի զի բարի է, զի յաւիտեա՛ն է ողորմութիւն նորա[7522]։ [7522] Ոմանք.Զի յաւիտեան է ողորմ նորա։
2 Տունն Իսրայէլի թող ասի, որ բարի է նա, որ յաւերժ է ողորմութիւնը նրա:
2 Իսրայէլ թող ըսէ.«Անոր ողորմութիւնը յաւիտեան է»։
Ասասցէ տունն Իսրայելի` [689]զի բարի է,`` զի յաւիտեան է ողորմութիւն նորա:

117:2: Ասասցէ տուն Իսրայէլի զի բարի է, զի յաւիտեա՛ն է ողորմութիւն նորա[7522]։
[7522] Ոմանք.Զի յաւիտեան է ողորմ նորա։
2 Տունն Իսրայէլի թող ասի, որ բարի է նա, որ յաւերժ է ողորմութիւնը նրա:
2 Իսրայէլ թող ըսէ.«Անոր ողորմութիւնը յաւիտեան է»։
zohrab-1805▾ eastern-1994▾ western am▾
117:2117:2 Да скажет ныне [дом] Израилев: [Он благ,] ибо вовек милость Его.
117:3 εἰπάτω επω say; speak δὴ δη in fact οἶκος οικος home; household Ααρων ααρων Aarōn; Aaron ὅτι οτι since; that ἀγαθός αγαθος good ὅτι οτι since; that εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him
117:3. dicat domus Aaron quoniam in aeternum misericordia eiusLet the house of Aaron now say, that his mercy endureth for ever.
3. Let the house of Aaron now say, that his mercy for ever.
117:2 Let Israel now say, that his mercy [endureth] for ever:
117:2 Да скажет ныне [дом] Израилев: [Он благ,] ибо вовек милость Его.
117:3
εἰπάτω επω say; speak
δὴ δη in fact
οἶκος οικος home; household
Ααρων ααρων Aarōn; Aaron
ὅτι οτι since; that
ἀγαθός αγαθος good
ὅτι οτι since; that
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τὸ ο the
ἔλεος ελεος mercy
αὐτοῦ αυτος he; him
117:3. dicat domus Aaron quoniam in aeternum misericordia eius
Let the house of Aaron now say, that his mercy endureth for ever.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
118:3: The house of Aaron - The priesthood is still preserved, and the temple worship restored.
Albert Barnes: Notes on the Bible - 1834
118:3: Let the house of Aaron now say ... - Compare Psa 115:10. The ministers of religion. They are appointed to serve God; to lead in his worship; to defend his truth; to keep up faith in the truth of religion. They are, therefore, interested in my case, and may derive from it a new proof of the merciful character of God which they may employ, not only for their own encouragement in personal piety, but in the duties of their office. My case furnishes a new argument, of which they can make use in defending the truth, and in illustrating the power of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:3: Psa 134:1-3; Pe1 2:5; Rev 1:6, Rev 4:7-11, Rev 5:8-10
John Gill
118:3 Let the house of Aaron now say, that his mercy endureth for ever. The priests and Levites that blessed the people, and taught them the knowledge of divine things; but not these literally, at least not only these, since the priesthood of Aaron is changed, and the law of it abrogated, and all believers are now priests unto God, and offer up spiritual sacrifices to him; and particularly the sacrifice of praise for his grace and mercy, the perpetuity of which they should publish and proclaim all abroad.
117:3117:3: Ասասցէ տուն Ահարոնի, զի յաւիտեան է ողորմութիւն նորա[7523]։ [7523] Ոմանք.Զի յաւիտեան է ողորմ նորա։
3 Տունն Ահարոնի թող ասի, որ բարի է նա, որ յաւերժ է ողորմութիւնը նրա:
3 Ահարոնին տունը թող ըսէ.«Անոր ողորմութիւնը յաւիտեան է»։
Ասասցէ տունն Ահարոնի` [690]զի բարի է,`` զի յաւիտեան է ողորմութիւն նորա:

117:3: Ասասցէ տուն Ահարոնի, զի յաւիտեան է ողորմութիւն նորա[7523]։
[7523] Ոմանք.Զի յաւիտեան է ողորմ նորա։
3 Տունն Ահարոնի թող ասի, որ բարի է նա, որ յաւերժ է ողորմութիւնը նրա:
3 Ահարոնին տունը թող ըսէ.«Անոր ողորմութիւնը յաւիտեան է»։
zohrab-1805▾ eastern-1994▾ western am▾
117:3117:3 Да скажет ныне дом Ааронов: [Он благ,] ибо вовек милость Его.
117:4 εἰπάτωσαν επω say; speak δὴ δη in fact πάντες πας all; every οἱ ο the φοβούμενοι φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master ὅτι οτι since; that ἀγαθός αγαθος good ὅτι οτι since; that εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him
117:4. dicant qui timent Dominum quoniam in aeternum misericordia eiusLet them that fear the Lord now say, that his mercy endureth for ever.
4. Let them now that fear the LORD say, that his mercy for ever.
117:3 Let the house of Aaron now say, that his mercy [endureth] for ever:
117:3 Да скажет ныне дом Ааронов: [Он благ,] ибо вовек милость Его.
117:4
εἰπάτωσαν επω say; speak
δὴ δη in fact
πάντες πας all; every
οἱ ο the
φοβούμενοι φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
ὅτι οτι since; that
ἀγαθός αγαθος good
ὅτι οτι since; that
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τὸ ο the
ἔλεος ελεος mercy
αὐτοῦ αυτος he; him
117:4. dicant qui timent Dominum quoniam in aeternum misericordia eius
Let them that fear the Lord now say, that his mercy endureth for ever.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
118:4: That fear the Lord - All sincere penitents and genuine believers. See the notes on Psa 115:9-11 (note).
Albert Barnes: Notes on the Bible - 1834
118:4: Let them now that fear the Lord say ... - Compare Psa 115:11. All that worship God are interested in what God has done for me. It is a manifestation of the divine character which should cheer them. They are called, therefore, to unite with the author of the psalm in praise and thanksgiving, not merely from sympathy with him, but because great truths of religion had been illustrated, in his case, which were of as much importance to them as to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:4: Psa 22:23; Rev 19:5
John Gill
118:4 Let them now that fear the Lord say, that his mercy endureth for ever. Not the proselytes to the Jewish religion only, but all that feared the Lord among all people, as Aben Ezra observes; such as fear the Lord and his goodness, and have had an experience of his grace and mercy, which has caused them to fear him; and to whom the mercy of God is great, and on whom it is from everlasting to everlasting; and therefore should speak well of it, and set their seal to it, that it abides for ever; see Ps 103:11.
117:4117:4: Ասասցեն երկիւղածք Տեառն զի բարի՛ է, զի յաւիտեա՛ն է ողորմութիւն նորա[7524]։ [7524] Ոմանք.Զի յաւիտեան է ողորմ նորա։
4 Տիրոջից երկիւղ կրողները թող ասեն, որ բարի է նա, որ յաւերժ է ողորմութիւնը նրա:
4 Տէրոջմէն վախցողները թող ըսեն.«Անոր ողորմութիւնը յաւիտեան է»։
Ասասցեն երկիւղածք Տեառն` [691]զի բարի է,`` զի յաւիտեան է ողորմութիւն նորա:

117:4: Ասասցեն երկիւղածք Տեառն զի բարի՛ է, զի յաւիտեա՛ն է ողորմութիւն նորա[7524]։
[7524] Ոմանք.Զի յաւիտեան է ողորմ նորա։
4 Տիրոջից երկիւղ կրողները թող ասեն, որ բարի է նա, որ յաւերժ է ողորմութիւնը նրա:
4 Տէրոջմէն վախցողները թող ըսեն.«Անոր ողորմութիւնը յաւիտեան է»։
zohrab-1805▾ eastern-1994▾ western am▾
117:4117:4 Да скажут ныне боящиеся Господа: [Он благ,] ибо вовек милость Его.
117:5 ἐν εν in θλίψει θλιψις pressure ἐπεκαλεσάμην επικαλεω invoke; nickname τὸν ο the κύριον κυριος lord; master καὶ και and; even ἐπήκουσέν επακουω hear from μου μου of me; mine εἰς εις into; for πλατυσμόν πλατυσμος broad space
117:5. cum tribularer invocavi Dominum et exaudivit me in latitudine DominusIn my trouble I called upon the Lord: and the Lord heard me, and enlarged me.
5. Out of my distress I called upon the LORD: the LORD answered me in a large place.
117:4 Let them now that fear the LORD say, that his mercy [endureth] for ever:
117:4 Да скажут ныне боящиеся Господа: [Он благ,] ибо вовек милость Его.
117:5
ἐν εν in
θλίψει θλιψις pressure
ἐπεκαλεσάμην επικαλεω invoke; nickname
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
ἐπήκουσέν επακουω hear from
μου μου of me; mine
εἰς εις into; for
πλατυσμόν πλατυσμος broad space
117:5. cum tribularer invocavi Dominum et exaudivit me in latitudine Dominus
In my trouble I called upon the Lord: and the Lord heard me, and enlarged me.
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
5. "Из тесноты" - из тяжелого положения, разумеется плен вавилонский. "Услышал меня" - вывел в пространное место, т. е. на свободу из плена, дал возможность управляться и жить по своему закону.
Adam Clarke: Commentary on the Bible - 1831
118:5: I called upon the Lord - I am a standing proof and living witness of God's mercy. Take encouragement from me.
Albert Barnes: Notes on the Bible - 1834
118:5: I called upon the Lord in distress - Margin, as in Hebrew, "out of distress." In the very midst of trouble he called upon the Lord; his voice was heard, as it were, coming from the depth of his sorrows. See the notes at Psa 18:6.
The Lord answered me - That is, he heard my prayers, and delivered me. See the notes at Psa 18:6.
And set me in a large place - I was before pressed on every side; sorrows compassed me around; I could not move; I had no liberty. Now he gave me space and freedom on every side, so that I could move without obstruction or pain. This is literally, "The Lord" - (not יהוה Yahweh here, but יה Yâ hh) "answered me in a large place." See Psa 4:1, note; Psa 18:19, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:5: called: Psa 18:6, Psa 40:1-3, Psa 77:2, Psa 107:13, Psa 107:19, Psa 116:3, Psa 116:4, Psa 120:1, Psa 130:1, Psa 130:2; Gen 32:7, Gen 32:9-11; Sa1 30:6-8; Mar 14:31-36
in distress: Heb. out of distress, Psa 130:1
set me: Psa 18:19, Psa 31:8
Geneva 1599
118:5 I called upon the LORD in (b) distress: the LORD answered me, [and set me] in a large place.
(b) We are here taught that the more that troubles oppress us, the more ought we to be instant in prayer.
John Gill
118:5 I called upon the Lord in distress,.... Or "out of that strait" (q); when David was encompassed by Saul and his men, or when at the court of Achish, or when his own people talked of stoning him. As this may respect the Messiah, it may design his distresses in the garden, when surrounded with sorrow, and being in an agony prayed the more earnestly, and his sweat was as it were great drops of blood; and may be applied to his members, as it often is their case to be in distress, straits and difficulties, through outward afflictions and pressures, inward corruptions, temptations, and desertions, and through the low exercise of grace; when they are as it were imprisoned, and so straitened they cannot come forth in the free exercise of it; at all which seasons prayer is necessary; and nothing is more proper than to call upon the Lord, which is both duty and privilege, and often attended with success, as follows;
the Lord answered me, and set me in a large place; as he did David, when he delivered him from all his troubles, placed him on the throne of Israel, and gave him rest from all his enemies round about; see Ps 31:8. And so he did the Messiah, when he raised him from the dead, received him to heaven, where he sits at the right of God in human nature: this is a large place indeed, large enough for the innumerable company of angels, and for all the saints, for whom everlasting habitations and mansions of bliss are preparing by him; and which is the glories liberty of the children of God; see Ps 18:19; and these also, upon calling on the Lord in distress, are heard and answered, and brought into large places, where they walk at liberty; so at first conversion, when distressed about their souls, and cry for help, they are answered and brought out of the pit, and have their feet set upon a rock and their goings established; and when at other times their grace is drawn forth into exercise, their souls are enlarged in duty, are favoured with large views of the love of God, with an increase of spiritual light, knowledge, peace, and joy; and are delivered from their troubles, and out of the hands of their enemies. Or it may be rendered, "the Lord answered me largely" (r); as he did Solomon, when he gave him more than he asked for; and as he does his people, when he gives them a sufficiency, and an abundance of his grace, and even not only above their deserts, but above their thoughts and expectations; see Eph 3:20.
(q) "ex ipso angore", Junius & Tremellius; "ex illa angustia", Michaelis. (r) "in latitudine", V. L. Pagninus, Montanus, Munster, Musculus, Cocceius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
118:5 distress--literally, "straits," to which "large place" corresponds, as in Ps 4:1; Ps 31:8.
117:5117:5: ՚Ի նեղութեան կարդացի առ Տէր, եւ լուա՛ւ ինձ յանդորր[7525]։ [7525] Ոմանք.՚Ի նեղութեան իմում ես առ Տէր կարդացի, եւ լու՛՛։
5 Նեղութեան ժամանակ ես Տիրոջը կանչեցի, նա լսեց ինձ եւ հանդարտութեան առաջնորդեց:
5 Նեղութեան մէջ Տէրոջը կանչեցի Եւ Տէրը պատասխան տուաւ ինծի, լայնարձակ տեղ մը հանելով։
Ի նեղութեան իմում ես առ Տէր կարդացի, եւ լուաւ ինձ յանդորր:

117:5: ՚Ի նեղութեան կարդացի առ Տէր, եւ լուա՛ւ ինձ յանդորր[7525]։
[7525] Ոմանք.՚Ի նեղութեան իմում ես առ Տէր կարդացի, եւ լու՛՛։
5 Նեղութեան ժամանակ ես Տիրոջը կանչեցի, նա լսեց ինձ եւ հանդարտութեան առաջնորդեց:
5 Նեղութեան մէջ Տէրոջը կանչեցի Եւ Տէրը պատասխան տուաւ ինծի, լայնարձակ տեղ մը հանելով։
zohrab-1805▾ eastern-1994▾ western am▾
117:5117:5 Из тесноты воззвал я к Господу, и услышал меня, и на пространное место {вывел меня} Господь.
117:6 κύριος κυριος lord; master ἐμοὶ εμοι me βοηθός βοηθος helper οὐ ου not φοβηθήσομαι φοβεω afraid; fear τί τις.1 who?; what? ποιήσει ποιεω do; make μοι μοι me ἄνθρωπος ανθρωπος person; human
117:6. Dominus meus es non timebo quid faciat mihi homoThe Lord is my helper: I will not fear what man can do unto me.
6. The LORD is on my side; I will not fear: what can man do unto me?
117:5 I called upon the LORD in distress: the LORD answered me, [and set me] in a large place:
117:5 Из тесноты воззвал я к Господу, и услышал меня, и на пространное место {вывел меня} Господь.
117:6
κύριος κυριος lord; master
ἐμοὶ εμοι me
βοηθός βοηθος helper
οὐ ου not
φοβηθήσομαι φοβεω afraid; fear
τί τις.1 who?; what?
ποιήσει ποιεω do; make
μοι μοι me
ἄνθρωπος ανθρωπος person; human
117:6. Dominus meus es non timebo quid faciat mihi homo
The Lord is my helper: I will not fear what man can do unto me.
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Albert Barnes: Notes on the Bible - 1834
118:6: The Lord is on my side - Margin, as in Hebrew," for me." The Lord is with me. He is my helper. He defends my cause.
I will not fear - I have nothing to be afraid of. God is more mighty than any or all of my foes, and he can deliver me from them all. Compare Psa 56:4, Psa 56:9, Psa 56:11.
What can man do unto me? - Any person; all people. They can do no more than God permits. They cannot destroy me when he means to save me; they cannot defeat his gracious designs toward me. I am safe if God is my Friend. Compare the notes at Rom 8:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:6: The Lord: Psa 27:1-3, Psa 46:1, Psa 46:11, Psa 56:4, Psa 56:9, Psa 56:11, Psa 146:5; Isa 51:12; Jer 20:11; Mic 7:8-10; Rom 8:31; Heb 13:6
on my side: Heb. for me
Geneva 1599
118:6 The LORD [is] on my side; I will not fear: what can (c) man do unto me?
(c) Being exalted to this estate, he assured himself to have man ever to be his enemy. Yet he did not doubt that God would maintain him, because he had placed him.
John Gill
118:6 The Lord is on my side,.... Or "for me" (s); he was on the side of David, hence all his prosperity and victories, the wonderful things done by him, his exaltation to the throne, and the establishment of it; and so he was on the side of Christ, he was near unto him, at his right hand, to guide, direct, and assist him as man; and he is likewise on the side of his people, to fight their battles for them, to support them under all their afflictions, to supply all their wants, to deliver them from all evil, to carry on the work of grace in their souls, and to bring them to glory, The Targum is,
"the Word of the Lord is for my help.''
I will not fear: what can man do unto me? David did not; he was not afraid of ten thousands of men, no, not of a whole army that encamped against him, God being for him, the strength of his life, and his salvation, Ps 3:6; nor did the Messiah; he was not afraid of Herod when he was told he would kill him; nor of the high priests, Scribes and Pharisees, though he knew he should fall into their hands, and they would deliver him to the Gentiles, to be scourged and crucified; nor of Judas and his band of men, who came to take him; nor of Pilate his judge, who had no power against him but what was given him. Nor have the saints any reason to fear what man can do unto them, when grace is in exercise; for what is man to God, who is but flesh, and that flesh grass? Nor can he do anything without a divine permission; is often frustrated in his attempt; and what he is suffered to do is overruled for good; and the utmost he can do is to kill the body; he cannot destroy the soul, or hinder the happiness of it; see Ps 56:4.
(s) "pro me", Musculus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
118:6 Men are helpless to hurt him, if God be with him (Ps 56:9), and, if enemies, they will be vanquished (Ps 54:7).
117:6117:6: Տէր է իմ օգնական եւ ես ո՛չ երկեայց, զի՞ արասցէ ինձ մարդ։
6 Տէրն օգնականն է իմ, եւ ես չեմ երկնչի. մարդն ինձ ի՞նչ կարող է անել:
6 Տէրը ինծի հետ է, չեմ վախնար, Մարդը ինծի ի՞նչ կրնայ ընել։
Տէր է իմ օգնական եւ ես ոչ երկեայց. զի՞ արասցէ ինձ մարդ:

117:6: Տէր է իմ օգնական եւ ես ո՛չ երկեայց, զի՞ արասցէ ինձ մարդ։
6 Տէրն օգնականն է իմ, եւ ես չեմ երկնչի. մարդն ինձ ի՞նչ կարող է անել:
6 Տէրը ինծի հետ է, չեմ վախնար, Մարդը ինծի ի՞նչ կրնայ ընել։
zohrab-1805▾ eastern-1994▾ western am▾
117:6117:6 Господь за меня не устрашусь: что сделает мне человек?
117:7 κύριος κυριος lord; master ἐμοὶ εμοι me βοηθός βοηθος helper κἀγὼ καγω and I ἐπόψομαι επειδον look on; have regard τοὺς ο the ἐχθρούς εχθρος hostile; enemy μου μου of me; mine
117:7. Dominus mihi auxiliator et ego despiciam odientes meThe Lord is my helper: and I will look over my enemies.
7. The LORD is on my side among them that help me: therefore shall I see upon them that hate me.
117:6 The LORD [is] on my side; I will not fear: what can man do unto me:
117:6 Господь за меня не устрашусь: что сделает мне человек?
117:7
κύριος κυριος lord; master
ἐμοὶ εμοι me
βοηθός βοηθος helper
κἀγὼ καγω and I
ἐπόψομαι επειδον look on; have regard
τοὺς ο the
ἐχθρούς εχθρος hostile; enemy
μου μου of me; mine
117:7. Dominus mihi auxiliator et ego despiciam odientes me
The Lord is my helper: and I will look over my enemies.
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Adam Clarke: Commentary on the Bible - 1831
118:7: The Lord taketh my part with them that help me - Literally, The Lord is to me among my helpers. Therefore shall I see my desire upon them that hate me. Literally, And I shall look among them that hate me. As God is on my side, I fear not to look the whole of them in the face. I shall see them defeated.
Albert Barnes: Notes on the Bible - 1834
118:7: The Lord taketh my part with them that help me - The psalmist had friends. There were those who stood by him. He relied, indeed, on their aid, but not on their aid without God. He felt that even their help was valuable to him only as God was with them. There was direct dependence on God in reference to himself; and there was the same sense of dependence in respect to all who were engaged in his defense. This might be rendered, however, simply "for my help," and is so rendered by DeWette. The Septuagint and Latin Vulgate render it, "The Lord is my helper."
Therefore shall I see my desire upon them that hate me - literally, "I shall see upon those that hate me;" that is, I shall look upon them according to my wish; I shall see them overthrown and subdued. See the notes at Psa 54:7. Compare Psa 92:11; Psa 112:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:7: taketh: Psa 54:4, Psa 55:18; Ch1 12:18
therefore: Psa 54:7, Psa 59:10, Psa 92:11, Psa 112:8
John Gill
118:7 The Lord taketh my part with them that help me,.... With the four hundred men that were with David, and stood by him in his troubles, 1Kings 22:2; see Ps 54:4; and with those who ministered unto Christ as man, Lk 8:3. Or, "the Lord is for me, with" or "among my helpers" (t); he is the principal helper, he is one for all; he is in the room and stead of other helpers; having him, there is no need of any other: the Lord is the only helper of his people, vain is the help of man; he helps them out of all their troubles and difficulties, in the exercise of every grace, and in the discharge of every duty; he helps them to all their mercies temporal and spiritual, to grace here, and glory hereafter. The Targum is,
"the Word of the Lord is to help me;''
therefore shall I see my desire upon them that hate me; see "vengeance" on them, as the Targum; which was desired by David, by the Messiah, and by the saints; not for the sake of that itself, but for the glory of divine justice. David saw this, Ps 54:7; so will the Messiah, when all his enemies, that will not have him to reign over them, will be slain before him; and so will the people of God, when antichrist is destroyed.
(t) "pro me est cum iis qui auxiliantur mihi", Vatablus; so Cocceius, Gejerus.
117:7117:7: Տէր է իմ օգնական, եւ ես տեսի՛ց ՚ի թշնամիս իմ։
7 Տէրն օգնականն է իմ, եւ ես կը տեսնեմ վախճանն իմ թշնամիների:
7 Տէրը իմ օգնականներուս հետ մէկտեղ ինծի հետ է Ու ես թշնամիներուս կորուստը պիտի տեսնեմ։
Տէր է իմ օգնական, եւ ես տեսից ի թշնամիս իմ:

117:7: Տէր է իմ օգնական, եւ ես տեսի՛ց ՚ի թշնամիս իմ։
7 Տէրն օգնականն է իմ, եւ ես կը տեսնեմ վախճանն իմ թշնամիների:
7 Տէրը իմ օգնականներուս հետ մէկտեղ ինծի հետ է Ու ես թշնամիներուս կորուստը պիտի տեսնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
117:7117:7 Господь мне помощник: буду смотреть на врагов моих.
117:8 ἀγαθὸν αγαθος good πεποιθέναι πειθω persuade ἐπὶ επι in; on κύριον κυριος lord; master ἢ η or; than πεποιθέναι πειθω persuade ἐπ᾿ επι in; on ἄνθρωπον ανθρωπος person; human
117:8. melius est sperare in Domino quam sperare in homineIt is good to confide in the Lord, rather than to have confidence in man.
8. It is better to trust in the LORD than to put confidence in man.
117:7 The LORD taketh my part with them that help me: therefore shall I see [my desire] upon them that hate me:
117:7 Господь мне помощник: буду смотреть на врагов моих.
117:8
ἀγαθὸν αγαθος good
πεποιθέναι πειθω persuade
ἐπὶ επι in; on
κύριον κυριος lord; master
ἢ η or; than
πεποιθέναι πειθω persuade
ἐπ᾿ επι in; on
ἄνθρωπον ανθρωπος person; human
117:8. melius est sperare in Domino quam sperare in homine
It is good to confide in the Lord, rather than to have confidence in man.
ru▾ LXX-gloss▾ vulgate▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Вся допленная история жизни еврейского народа, пытавшегося заключением союзов с соседними языческими народами отстоять свою политическую независимость, показывала, насколько неудачны эти попытки. Горький опыт вынудил у евреев признание, что для упрочения своего благополучия лучше надеяться на Бога, чем на человеческую помощь или военную силу ("князья" - предводители).
Adam Clarke: Commentary on the Bible - 1831
118:8: Better to trust in the Lord - Man is feeble, ignorant, fickle, and capricious; it is better to trust in Jehovah than in such.
Albert Barnes: Notes on the Bible - 1834
118:8: It is better to trust in the Lord than to put confidence in man - This is stated apparently as the result of his own experience. He had found people weak and faithless; he had not so found God. Compare Psa 40:4; Psa 62:8-9. Literally, "Good is it to trust in Yahweh more than to confide in man." This is the Hebrew form of comparison, and is equivalent to what is stated in our version, "It is better," etc. It is better,
(1) because man is weak - but God is Almighty;
(2) because man is selfish - but God is benevolent;
(3) because man is often faithless and deceitful - God never;
(4) because there are emergencies, as death, in which man cannot aid us, however faithful, kind, and friendly he may be - but there are no circumstances in this life, and none in death, where God cannot assist us; and
(5) because the ability of man to help us pertains at best only to this present life - the power of God will be commensurate with eternity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:8: Psa 40:4, Psa 62:8, Psa 62:9; Jer 17:5-7; Mic 7:5-7
Geneva 1599
118:8 [It is] better to trust in the LORD than to put confidence (d) in man.
(d) He shows that he had trusted in vain if he had put his confidence in man, to have been preferred to the kingdom and therefore he put his trust in God and obtained.
John Gill
118:8 It is better to trust in the Lord,.... This, with what follows in Ps 118:9, is the conclusion from the above premises and experience; it is good to trust in the Lord; such enjoy peace, are in safety, shall not want any good thing, nor ever be ashamed and confounded: the Targum is,
"it is better to trust in the Word of the Lord;''
than to put confidence in man; it is not good to put confidence in man at all; it is trusting to a broken staff, to a mere shadow, which can yield no support or relief: it is best to trust in the Lord; he is able to help, as well as willing; he is faithful to his word, and unchangeable in his promises; whereas man, though he may have a will to help, oftentimes has it not in his power; and when it is in his power, and has promised it, he disappoints, being changeable or unfaithful. Wherefore trust not in man, but in the Lord; yea, cursed is the man that trusts in man; see Jer 17:5.
Robert Jamieson, A. R. Fausset and David Brown
118:8 Even the most powerful men are less to be trusted than God.
117:8117:8: Բարի՛ է յուսալ ՚ի Տէր քան յուսալ ՚ի մարդիկ,
8 Լաւ է յոյսը դնել Տիրոջ վրայ, քան յոյսը դնել մարդկանց վրայ:
8 Լաւ է Տէրոջը յուսալ, Քան թէ մարդոց ապաւինիլ։
Բարի է յուսալ ի Տէր քան յուսալ ի մարդիկ:

117:8: Բարի՛ է յուսալ ՚ի Տէր քան յուսալ ՚ի մարդիկ,
8 Լաւ է յոյսը դնել Տիրոջ վրայ, քան յոյսը դնել մարդկանց վրայ:
8 Լաւ է Տէրոջը յուսալ, Քան թէ մարդոց ապաւինիլ։
zohrab-1805▾ eastern-1994▾ western am▾
117:8117:8 Лучше уповать на Господа, нежели надеяться на человека.
117:9 ἀγαθὸν αγαθος good ἐλπίζειν ελπιζω hope ἐπὶ επι in; on κύριον κυριος lord; master ἢ η or; than ἐλπίζειν ελπιζω hope ἐπ᾿ επι in; on ἄρχοντας αρχων ruling; ruler
117:9. melius est sperare in Domino quam sperare in principibusIt is good to trust in the Lord, rather than to trust in princes.
9. It is better to trust in the LORD, than to put confidence in princes.
117:8 It is better to trust in the LORD than to put confidence in man:
117:8 Лучше уповать на Господа, нежели надеяться на человека.
117:9
ἀγαθὸν αγαθος good
ἐλπίζειν ελπιζω hope
ἐπὶ επι in; on
κύριον κυριος lord; master
ἢ η or; than
ἐλπίζειν ελπιζω hope
ἐπ᾿ επι in; on
ἄρχοντας αρχων ruling; ruler
117:9. melius est sperare in Domino quam sperare in principibus
It is good to trust in the Lord, rather than to trust in princes.
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Adam Clarke: Commentary on the Bible - 1831
118:9: In princes - Men of high estate are generally proud, vainglorious, self-confident, and rash: it is better to trust in God than in them. Often they cannot deliver, and often they will not when they can. However, in the concerns of our salvation, and in matters which belong to Providence, they can do nothing.
Albert Barnes: Notes on the Bible - 1834
118:9: It is better ... than to put confidence in princes - Even in the most mighty of the human race; in those who of all people may be supposed to have the most ability to aid us; in those whose favor is often sought more than the favor of God. Princes are only men; often as faithless and deceitful as other men; often less reliable in their character than those in more humble life. and in the great matters where we most need aid - in sickness, in danger, in death, in the eternal world - as absolutely powerless as men in the lowest condition of poverty, or in the most humble rank.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:9: than to put: Psa 146:3-5; Isa 30:2, Isa 30:3, Isa 30:15-17, Isa 31:1, Isa 31:8, Isa 36:6, Isa 36:7; Eze 29:7
John Gill
118:9 It is better to trust in the Lord,.... The Targum is,
"in the Word of the Lord.''
This is repeated for the sake of what follows:
than to put confidence in princes; who have greater ability to help, and whose honour should engage them to keep their word; and yet it is better to trust in the Lord than in them; see Ps 146:3. Two different words being used in this verse and Ps 118:8; for trust and confidence, Jarchi has observed, that the one signifies a lesser, the other a stronger confidence; as if the sense was this, "It is better lightly to trust in the Lord than to put the strongest confidence in men and princes." But the observation is scarcely solid enough.
117:9117:9: բարի՛ է յուսալ ՚ի Տէր քան յուսալ յիշխանս։
9 Լաւ է յոյսը դնել Տիրոջ վրայ, քան յոյսը դնել իշխանների վրայ:
9 Լաւ է Տէրոջը յուսալ, Քան թէ իշխաններուն ապաւինիլ։
Բարի է յուսալ ի Տէր քան յուսալ յիշխանս:

117:9: բարի՛ է յուսալ ՚ի Տէր քան յուսալ յիշխանս։
9 Լաւ է յոյսը դնել Տիրոջ վրայ, քան յոյսը դնել իշխանների վրայ:
9 Լաւ է Տէրոջը յուսալ, Քան թէ իշխաններուն ապաւինիլ։
zohrab-1805▾ eastern-1994▾ western am▾
117:9117:9 Лучше уповать на Господа, нежели надеяться на князей.
117:10 πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste ἐκύκλωσάν κυκλοω encircle; surround με με me καὶ και and; even τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master ἠμυνάμην αμυνω assist αὐτούς αυτος he; him
117:10. omnes gentes circumdederunt me et in nomine Domini ultus sum easAll nations compassed me about; and, in the name of the Lord I have been revenged on them.
10. All nations compassed me about: in the name of the LORD I will cut them off.
117:9 It is better to trust in the LORD than to put confidence in princes:
117:9 Лучше уповать на Господа, нежели надеяться на князей.
117:10
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
ἐκύκλωσάν κυκλοω encircle; surround
με με me
καὶ και and; even
τῷ ο the
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
ἠμυνάμην αμυνω assist
αὐτούς αυτος he; him
117:10. omnes gentes circumdederunt me et in nomine Domini ultus sum eas
All nations compassed me about; and, in the name of the Lord I have been revenged on them.
ru▾ LXX-gloss▾ vulgate▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-14. Плодотворность такой веры оправдалась и при настоящих обстоятельствах построения храма. - "Все народы окружили меня". Известно, что постройке храма, кроме бедности возвратившихся евреев, много мешали и самаряне, представившие пред персидскими правителями сооружение храма, как сооружение цитадели, крепости, с целью отложиться от персов и вести с ними войну. Только проповедь пророков, воодушевлявшая строителей, и вера в свою правоту и защиту от Бога поддерживала строителей и увенчалась успехом. - "Сильно толкнули меня, чтоб я упал" - всеми оставленный евр. народ считал себя близким к гибели, но Господь спас его, как из плена, так и помог в настоящем случае построения храма. Поэтому писатель и говорит: "Господь - сила моя и песнь".
Adam Clarke: Commentary on the Bible - 1831
118:10: All nations compassed me about - This is by some supposed to relate to David, at the commencement of his reign, when all the neighboring Philistine nations endeavored to prevent him from establishing himself in the kingdom. Others suppose it may refer to the Samaritans, Idumeans, Ammonites, and others, who endeavored to prevent the Jews from rebuilding their city and their temple after their return from captivity in Babylon.
But in the name of the Lord will I destroy them - Dr. Kennicott renders אמילם amilam, "I shall disappoint them;" Bishop Horsley, "I cut them to pieces;" Mr. N. Berlin, repuli eas, "I have repelled them." "I will cut them off;" Chaldee. Ultus sum in eos, "I am avenged on them;" Vulgate. So the Septuagint.
Albert Barnes: Notes on the Bible - 1834
118:10: All nations compassed me about - They surrounded me; they hemmed me in on every side, so that I seemed to have no chance to escape. It would seem from this that the psalm was composed by someone who was at the head of the government, and whose government had been attacked by surrounding nations. This would accord well with many things that occurred in the life of David; but there were also other times in the Jewish history to which it would be applicable, and there is nothing that necessarily confines it to the time of David.
But in the name of the Lord will I destroy them - Margin, as in Hebrew," cut them off." This is the language which he used at that time; the purpose which he then formed; an expression of the confidence which he then cherished. He meant to subdue them; he had no doubt that he would be able to do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:10: All nations: 2Sam. 5:1-25, 8:1-18, 10:1-19; Zac 12:3, Zac 14:1-3; Rev 19:19-21, Rev 20:8, Rev 20:9
destroy them: Heb. cut them off
John Gill
118:10 All nations compassed me about,.... Not all the nations of the world, but all the neighbouring nations about Judea; as the Philistines, Moabites, Ammonites, Amalekites, and Syrians; and these not all at one time, but sometimes one, and sometimes another, whom David fought with and subdued: and these, applied to Christ, design Herod and Pontius Pilate, with the Gentiles and the people of Israel; who were gathered together against him, to do what God had determined should be done, Acts 4:27; see Ps 22:12. And this is sometimes the case of the church and people of God: at the first setting up of the interest of Christ, the whole world was against it; and in such circumstances was the church of Christ, when the whole world wondered after the beast, the Romish antichrist; as it will be when the kings of the earth and of the whole world will be gathered to the battle at Armageddon; and also when the Gog and Magog army shall compass the camp of the saints and the beloved city; see Rev_ 13:3; and so Jarchi interprets this of Gog and Magog. Yea, it is applicable to particular believers, who are attacked by Satan, the god of this world; and who are hated and persecuted by the men of it in general; and who are beset on all hands, at times, with the temptations of the devil, and the corruptions of their own hearts, and the snares of the world; that it is as if all nations compassed them about;
but in the name of the Lord will I destroy them; that is, calling upon the name of the Lord; as Asa, Jehoshaphat, and others did besides David: or trusting in the name of the Lord; and so the Targum,
"in the name of the Word of the Lord I trusted, therefore will I cut them off.''
Or, going forth in the name and strength of the Lord, as David did against Goliath; and so against all nations that gathered together against him, whose armies he vanquished and destroyed, and made the nations tributary to him. Thus our Lord Jesus Christ, his antitype, as Mediator stood in the strength and in the majesty of the name of the Lord, calling upon him to glorify him; and, trusting in his help and power, he attacked all his and our enemies, and obtained an entire victory over them, to the utter demolition of them; sin, Satan, the world, death, and hell. The word (u) used has the signification of concision or circumcision; and may have a peculiar regard to the Jews, who boasted of their circumcision, and were the implacable enemies of Christ; and who were destroyed by him, when wrath came upon them to the uttermost.
(u) "concidebam eos", Piscator; "concidam eos", Schmidt.
John Wesley
118:10 Nations - The neighbouring nations, Philistines, Syrians, Ammonites, Moabites, who were stirred up, by the overthrows which David had given some of them, by their jealousy at his growing greatness, and by their hatred against the true religion.
Robert Jamieson, A. R. Fausset and David Brown
118:10 Though as numerous and irritating as bees [Ps 118:12], by God's help his enemies would be destroyed.
117:10117:10: Ամենայն ազինք շրջեցան զինեւ, եւ անուամբ Տեառն յաղթեցի նոցա։
10 Բոլոր ազգերը շրջապատեցին ինձ, բայց Տիրոջ անուամբ յաղթեցի նրանց:
10 Բոլոր ազգերը զիս պաշարեցին. Բայց Տէրոջը անունովը պիտի ջարդեմ զանոնք։
Ամենայն ազինք շրջեցան զինեւ, եւ անուամբ Տեառն յաղթեցի նոցա:

117:10: Ամենայն ազինք շրջեցան զինեւ, եւ անուամբ Տեառն յաղթեցի նոցա։
10 Բոլոր ազգերը շրջապատեցին ինձ, բայց Տիրոջ անուամբ յաղթեցի նրանց:
10 Բոլոր ազգերը զիս պաշարեցին. Բայց Տէրոջը անունովը պիտի ջարդեմ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
117:10117:10 Все народы окружили меня, но именем Господним я низложил их;
117:11 κυκλώσαντες κυκλοω encircle; surround ἐκύκλωσάν κυκλοω encircle; surround με με me καὶ και and; even τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master ἠμυνάμην αμυνω assist αὐτούς αυτος he; him
117:11. circumdederunt me et obsederunt me sed in nomine Domini ultus sum easSurrounding me they compassed me about: and in the name of the Lord I have been revenged on them.
11. They compassed me about; yea, they compassed me about: in the name of the LORD I will cut them off.
117:10 All nations compassed me about: but in the name of the LORD will I destroy them:
117:10 Все народы окружили меня, но именем Господним я низложил их;
117:11
κυκλώσαντες κυκλοω encircle; surround
ἐκύκλωσάν κυκλοω encircle; surround
με με me
καὶ και and; even
τῷ ο the
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
ἠμυνάμην αμυνω assist
αὐτούς αυτος he; him
117:11. circumdederunt me et obsederunt me sed in nomine Domini ultus sum eas
Surrounding me they compassed me about: and in the name of the Lord I have been revenged on them.
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Albert Barnes: Notes on the Bible - 1834
118:11: They compassed me about; yea, they compassed me about ... - The sentiment and the language of the pRev_ious verse are here repeated, as if to give force to what he had said, or to deepen the impression. His own mind dwelt upon it, and the events to which he referred came so vividly to his recollection, and were so important, that he dwells upon them. The subject was worth more than a passing remark. The mind was full, and the language comes from an overflowing heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:11: Psa 22:12-16, Psa 88:17; Sa1 23:26; Ch1 19:10
John Gill
118:11 They compassed me about; yea, they compassed me about,.... Which is repeated not only for the confirmation of, it, but to denote the frequency and fury of their attacks, and their obstinate persisting therein; See Gill on Ps 118:10;
but in the name of the Lord I will destroy them; which also is repeated to show the strength of his faith, and the continuance of it, notwithstanding his numerous enemies, and their violent efforts against him.
John Wesley
118:11 Yea - The repetition implies their frequency and fervency in this action.
117:11117:11: Շրջելով շրջեցա՛ն զինեւ, պաշարեցին զիս ՚ի միասին, եւ անուամբ Տեառն վանեցի զնոսա[7526]։ [7526] Ոմանք.Եւ անուամբ Տեառն մերժեցի զնոսա։
11 Շուրջբոլորս բռնեցին, միահամուռ պաշարեցին ինձ, բայց Տիրոջ անուամբ վանեցի նրանց:
11 Իմ բոլորտիքս առին եւ զիս պաշարեցին, Բայց Տէրոջը անունովը պիտի ջարդեմ զանոնք։
Շրջելով շրջեցան զինեւ, եւ պաշարեցին զիս ի միասին, եւ անուամբ Տեառն վանեցի զնոսա:

117:11: Շրջելով շրջեցա՛ն զինեւ, պաշարեցին զիս ՚ի միասին, եւ անուամբ Տեառն վանեցի զնոսա[7526]։
[7526] Ոմանք.Եւ անուամբ Տեառն մերժեցի զնոսա։
11 Շուրջբոլորս բռնեցին, միահամուռ պաշարեցին ինձ, բայց Տիրոջ անուամբ վանեցի նրանց:
11 Իմ բոլորտիքս առին եւ զիս պաշարեցին, Բայց Տէրոջը անունովը պիտի ջարդեմ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
117:11117:11 обступили меня, окружили меня, но именем Господним я низложил их;
117:12 ἐκύκλωσάν κυκλοω encircle; surround με με me ὡσεὶ ωσει as if; about μέλισσαι μελισσα honeycomb καὶ και and; even ἐξεκαύθησαν εκκαιω burn out ὡσεὶ ωσει as if; about πῦρ πυρ fire ἐν εν in ἀκάνθαις ακανθα brier καὶ και and; even τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master ἠμυνάμην αμυνω assist αὐτούς αυτος he; him
117:12. circumdederunt me quasi apes extinctae sunt quasi ignis spinarum in nomine Domini quia ultus sum easThey surrounded me like bees, and they burned like fire among thorns: and in the name of the Lord I was revenged on them.
12. They compassed me about like bees; they are quenched as the fire of thorns: in the name of the LORD I will cut them off.
117:11 They compassed me about; yea, they compassed me about: but in the name of the LORD I will destroy them:
117:11 обступили меня, окружили меня, но именем Господним я низложил их;
117:12
ἐκύκλωσάν κυκλοω encircle; surround
με με me
ὡσεὶ ωσει as if; about
μέλισσαι μελισσα honeycomb
καὶ και and; even
ἐξεκαύθησαν εκκαιω burn out
ὡσεὶ ωσει as if; about
πῦρ πυρ fire
ἐν εν in
ἀκάνθαις ακανθα brier
καὶ και and; even
τῷ ο the
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
ἠμυνάμην αμυνω assist
αὐτούς αυτος he; him
117:12. circumdederunt me quasi apes extinctae sunt quasi ignis spinarum in nomine Domini quia ultus sum eas
They surrounded me like bees, and they burned like fire among thorns: and in the name of the Lord I was revenged on them.
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Adam Clarke: Commentary on the Bible - 1831
118:12: They compassed me about like bees; they are quenched as the fire of thorns - I shall refer to Dr. Delaney's note on this passage. The reader has here in miniature two of the finest images in Homer; which, if his curiosity demands to be gratified, he will find illustrated and enlarged, Iliad ii., ver. 86.
- Επεσσευοντο δε λαοι.
Ηΰτε εθνεα εισι μελισσαων αδιναων,
Πετρης εκ γλαφυρης αιει νεον ερχομεναων,
Βοτρυδον δε πετονται επ' ανθεσιν ειαρινοισιν,
Αἱ μεν τ' ενθα ἁλις πεποτηαται, αἱ δε τε ανθα
Ὡς των εθνεα πολλα νεων απο και κλισιαων
Ηΐονος προπαροιθε βαθειης εστιχοωντο
Ιλαδον εις αγορην.
- The following host,
Poured forth by thousands, darkens all the coast.
As from some rocky cleft the shepherd sees,
Clustering in heaps on heaps, the driving bees,
Rolling and blackening, swarms succeeding swarms,
With deeper murmurs and more hoarse alarms:
Dusky they spread a close embodied crowd,
And o'er the vale descends the living cloud;
So from the tents and ships a lengthening train
Spreads all the beach, and wide o'ershades the plain;
Along the region runs a deafening sound;
Beneath their footsteps groans the trembling ground.
Pope
The other image, the fire consuming the thorns, we find in the same book, ver. 455: -
Ηΰτε πυρ αΐδηλον επιφλεγει ασπετον ὑλην,
Ουρεος εν κορυφης· ἑκαθεν δε τε φαινεται αυγη·
Ὡς των ερχομενων, απο χαλκου θεσπεσιοιο
Αιγλη παμφανοωσα δι' αιθερος ουρανον ἱκεν.
As on some mountain, through the lofty grove,
The crackling flames ascend and blaze above;
The fires expanding, as the winds arise,
Shoot their long beams, and kindle half the skies;
So, from the polished arms, and brazen shields,
A gleamy splendor flashed along the fields.
Pope.
The arms resembling a gleaming fire is common both to the psalmist and Homer; but the idea of that fire being quenched when the army was conquered, is peculiar to the psalmist.
Albert Barnes: Notes on the Bible - 1834
118:12: They compassed me about like bees -
(a) As thick or numerous as bees;
(b) armed as bees - or, their weapons might be compared to the stings of bees.
They are quenched as the fire of thorns - The Septuagint and the Vulgate render this, "They burn as the fire of thorns." The connection would seem to demand this, but the Hebrew will not bear it. The figure is changed in the Hebrew, as is not uncommon. The mind of the psalmist at first recalls the number and the malignity of his foes; it then instantly adverts to the rapid manner in which they were destroyed. The illustration from the "fire of thorns" is derived from the fact that they quickly kindle into a blaze, and then the flame soon dies away. In Eastern countries it was common to burn over their fields in the dry time of the year, and thus to clear them of thorns and briars and weeds. Of course, at such a time they would kindle quickly, and burn rapidly, and would soon be consumed. So the psalmist says it was with his enemies. He came upon them, numerous as they were, as the fire runs over a field in a dry time, burning everything before it. Compare the notes at Isa 33:12.
For in the name of the Lord I will destroy them - That is, such was his purpose then; such was the reason why they so soon and suddenly disappeared.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:12: like bees: Deu 1:44
quenched: Psa 83:14, Psa 83:15; Ecc 7:6; Isa 27:4; Nah 1:10
in the name: Psa 8:9, Psa 20:1, Psa 20:5; Sa1 17:45; Sa2 23:6; Ch1 14:10, Ch1 14:11, Ch1 14:14-16; Ch2 14:11, Ch2 14:12; Ch2 16:7-9, Ch2 20:17-22, Ch2 22:7, Ch2 22:8
destroy them: Heb. cut them down
John Gill
118:12 They compassed me about like bees,.... In great numbers (w); as a swarm of bees, which, being irritated and provoked, will fly upon persons in a body, and with great fury; to which the Amorites and the Assyrian army were compared, Deut 1:44. They will attack horses and kill them, as Aristotle (x) says; and places besieged have been delivered by throwing out hives of bees among the besiegers (y): and yet as they are feeble creatures, so by striking they lose their sting; and either die very quickly, or however become useless. All which denotes the numbers of the enemies of David and of Christ, and of his church and people, and the wrath and fury of them against them, as well as their fruitless and unsuccessful attempts upon them; for though they rage, what they contrive and endeavour to put in execution are vain things, and in the issue end in their own ruin and destruction;
they are quenched as the fire of thorns; which make a blaze, a noise, for a while; but are soon consumed, and leave only a few ashes behind. Wicked men are often compared to thorns, they being like them, unfruitful in themselves, unprofitable to others, harmful to the saints, and whose end is to be burnt; and whose destruction is certain and sudden, and easily effected as the burning of thorns; see Ps 58:9, Eccles 7:6. The Targum renders it,
"they burned as fire among thorns;''
which is easily kindled and soon quenched: and so the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions; as if it was expressive of their wrath and fury, which was soon over; which agrees with what follows:
for; or "but", or "verily" (z),
in the name of the Lord I will destroy them; See Gill on Ps 118:10 and See Gill on Ps 118:11.
(w) , Homer. Iliad. 2. v. 87, Vid. Virgil. Aeneid. 12. v. 587. (x) Hist. Animal. l. 9. c. 40. (y) Vid. Dieteric. Antiqu. Biblic. p. 478. (z) "sed", Junius & Tremellius, Piscator; "certe utique", Polus; "quod certissime", Michaelis.
John Wesley
118:12 Bees - ln great numbers. Thorns - Which burns fiercely, but quickly spends itself.
Robert Jamieson, A. R. Fausset and David Brown
118:12 as the fire of thorns--suddenly.
in the name, &c.--by the power (Ps 20:5; Ps 124:8).
117:12117:12: Շրջեցան զինեւ որպէս մեղուք, վառեցա՛ն բորբոքեցան որպէս փուշք ՚ի հուր, եւ անուամբ Տեառն մերժեցի զնոսա[7527]։ [7527] Ոմանք.Շուրջ եղեն զինեւ որպէս մեղուք։
12 Մեղուների պէս շուրջս լցուեցին, վառուեցին բորբոքուեցին ինչպէս հրաճարակ փուշ, բայց Տիրոջ անուամբ վանեցի նրանց:
12 Մեղուներու պէս իմ բոլորտիքս առին, Փուշերու կրակի պէս վառեցան։Տէրոջը անունովը պիտի ջարդեմ զանոնք։
Շուրջ եղեն զինեւ որպէս մեղուք, վառեցան բորբոքեցան որպէս փուշք ի հուր, եւ անուամբ Տեառն մերժեցի զնոսա:

117:12: Շրջեցան զինեւ որպէս մեղուք, վառեցա՛ն բորբոքեցան որպէս փուշք ՚ի հուր, եւ անուամբ Տեառն մերժեցի զնոսա[7527]։
[7527] Ոմանք.Շուրջ եղեն զինեւ որպէս մեղուք։
12 Մեղուների պէս շուրջս լցուեցին, վառուեցին բորբոքուեցին ինչպէս հրաճարակ փուշ, բայց Տիրոջ անուամբ վանեցի նրանց:
12 Մեղուներու պէս իմ բոլորտիքս առին, Փուշերու կրակի պէս վառեցան։Տէրոջը անունովը պիտի ջարդեմ զանոնք։
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117:12117:12 окружили меня, как пчелы [сот], и угасли, как огонь в терне: именем Господним я низложил их.
117:13 ὠσθεὶς ωθεω subvert τοῦ ο the πεσεῖν πιπτω fall καὶ και and; even ὁ ο the κύριος κυριος lord; master ἀντελάβετό αντιλαμβανω relieve; lay hold of μου μου of me; mine
117:13. inpulsus pellebar ut caderem et Dominus sustentavit meBeing pushed I was overturned that I might fall: but the Lord supported me.
13. Thou didst thrust sore at me that I might fall: but the LORD helped me.
117:12 They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them:
117:12 окружили меня, как пчелы [сот], и угасли, как огонь в терне: именем Господним я низложил их.
117:13
ὠσθεὶς ωθεω subvert
τοῦ ο the
πεσεῖν πιπτω fall
καὶ και and; even
ὁ ο the
κύριος κυριος lord; master
ἀντελάβετό αντιλαμβανω relieve; lay hold of
μου μου of me; mine
117:13. inpulsus pellebar ut caderem et Dominus sustentavit me
Being pushed I was overturned that I might fall: but the Lord supported me.
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Adam Clarke: Commentary on the Bible - 1831
118:13: Thou hast thrust sore at me - In pushing thou hast pushed me that I might fall.
But the Lord helped me - Though he possessed skill, courage, and strength, yet these could not have prevailed had not God been his helper; and to him he gives the glory of the victory.
Albert Barnes: Notes on the Bible - 1834
118:13: Thou hast thrust sore at me that I might fall - literally, "Thrusting thou hast thrust at me." This is the Hebrew mode of expressing intensity, repetition, or emphasis. The meaning is, that they had made a deadly thrust at him; that they had repeated the blows; that they had come with a fierce determination to crush and destroy him. The psalmist, as it were, sees the enemy again before him, and addresses him as if he were present. Everything is vivid to the mind; the whole scene appears again to pass before him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:13: Psa 18:17, Psa 18:18, Psa 56:1-3; Sa1 20:3, Sa1 25:29; Sa2 17:1-3; Mic 7:8; Mat 4:1-11; Heb 2:14
Geneva 1599
118:13 (e) Thou hast thrust sore at me that I might fall: but the LORD helped me.
(e) He notes Saul his chief enemy.
John Gill
118:13 Thou hast thrust sore at me, that I might fall,.... Or "pushing, thou hast pushed me (a), that I might fall": an apostrophe to some particular enemy, as Saul was to David; who thrust sore at him to take away his life, by casting a javelin at him; speaking to his servants to kill him; sending messengers to watch his house and slay him, and by, pursuing him from place to place. And such an one was Judas to Christ, who lifted up his heel against him, and betrayed him into the hands of his enemies; or the devil in him, and by him; and who thrust sore at Christ by others; by Herod in his infancy, who sought to take away his life; and by the Scribes and Pharisees, who attempted it in different ways, and at last got him nailed to the cross; as well as Satan thrust sore at him, by his temptations in the wilderness, and when in his agonies in the garden, and when on the cross: and so the same enemy thrusts sore at the members of Christ, to cause them to fall from him, and the steadfastness of their faith in him to fail; that they may fall into temptation, and by it into sin, and that finally and totally, and into hell itself, could he obtain it;
but the Lord helped me; helped David, so that he perished not by the hand of Saul, he sometimes feared he should; helped Christ, as man and Mediator, in the day of salvation, and raised him from the dead, and gave him glory: and he helps his people against all their enemies; holds them with his right hand; helps them to fight against them; maintains his own work of grace in them, and keeps them from a total and final falling away, by his power unto salvation. The Targum is,
"the Word of the Lord helped me.''
(a) "impellendo impulisti me", Pagninus, Montanus, Musculus, Michaelis; "trudendo trusisti me", Cocceius.
John Wesley
118:13 Thou - O mine enemy. The singular word is here put collectively for all his enemies.
Robert Jamieson, A. R. Fausset and David Brown
118:13 The enemy is triumphantly addressed as if present.
117:13117:13: ՚Ի մերժելն դրդուեցայ եւ եղէ մե՛րձ ՚ի գլորել. եւ Տէր իմ ընկալաւ զիս[7528]։ [7528] Ոմանք.Եւ Տէր ընկալաւ։
13 Երբ ինձ հրեցին, ես սասանուեցի եւ մօտ էի գլորուելու, բայց Տէրը բռնեց ինձ:
13 Սաստիկ հրեցին զիս, որպէս զի վար իյնամ. Բայց Տէրը օգնեց ինծի։
Ի մերժելն դրդուեցայ եւ եղէ մերձ ի գլորել, եւ Տէր ընկալաւ զիս:

117:13: ՚Ի մերժելն դրդուեցայ եւ եղէ մե՛րձ ՚ի գլորել. եւ Տէր իմ ընկալաւ զիս[7528]։
[7528] Ոմանք.Եւ Տէր ընկալաւ։
13 Երբ ինձ հրեցին, ես սասանուեցի եւ մօտ էի գլորուելու, բայց Տէրը բռնեց ինձ:
13 Սաստիկ հրեցին զիս, որպէս զի վար իյնամ. Բայց Տէրը օգնեց ինծի։
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117:13117:13 Сильно толкнули меня, чтобы я упал, но Господь поддержал меня.
117:14 ἰσχύς ισχυς force μου μου of me; mine καὶ και and; even ὕμνησίς υμνησις of me; mine ὁ ο the κύριος κυριος lord; master καὶ και and; even ἐγένετό γινομαι happen; become μοι μοι me εἰς εις into; for σωτηρίαν σωτηρια safety
117:14. fortitudo mea et laus mea Dominus et factus est mihi in salutemThe Lord is my strength and my praise: and he is become my salvation.
14. The LORD is my strength and song; and he is become my salvation.
117:13 Thou hast thrust sore at me that I might fall: but the LORD helped me:
117:13 Сильно толкнули меня, чтобы я упал, но Господь поддержал меня.
117:14
ἰσχύς ισχυς force
μου μου of me; mine
καὶ και and; even
ὕμνησίς υμνησις of me; mine
ὁ ο the
κύριος κυριος lord; master
καὶ και and; even
ἐγένετό γινομαι happen; become
μοι μοι me
εἰς εις into; for
σωτηρίαν σωτηρια safety
117:14. fortitudo mea et laus mea Dominus et factus est mihi in salutem
The Lord is my strength and my praise: and he is become my salvation.
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Albert Barnes: Notes on the Bible - 1834
118:14: The Lord is my strength and song - He is the source of strength to me; and he is the subject of my praise. There is no ground of praise in myself for anything that I have done, but all is due to him.
And is become my salvation - He has saved me. I live because he preserved me. So we shall be saved in heaven solely because he saves us, and there, more than can be possible here, we shall say, "God is our strength and our song, and is become our salvation."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:14: is my strength: Psa 18:2; Exo 15:2-6; Isa 12:2, Isa 45:17, Isa 45:22-25; Mat 1:21-23
Geneva 1599
118:14 The LORD [is] my strength and (f) song, and is become my salvation.
(f) In that he was delivered, it came not from himself, not from the power of man, but only from God's favour, therefore he will praise him.
John Gill
118:14 The Lord is my strength and song,.... It being in the name of the Lord the enemies of the psalmist were destroyed; and having obtained help of him when sore thrust at, he gives him all the glory, and ascribes nothing to himself. It was the Lord that strengthened him, helped him, and gave him the victory. The Lord is the author and giver of strength, natural and spiritual; he is the "strength" of the hearts and lives of his people, and of their salvation; and therefore is their "song", the matter of it: they sing of his nature and perfections, of his works of providence and grace, of his righteousness and salvation, as follows:
and is become my salvation; the author of temporal, spiritual, and eternal salvation; which the psalmist saw his interest in, and was assured of, and therefore sung praise on that account; see Ex 15:2.
John Wesley
118:14 Salvation - My Saviour.
117:14117:14: Զօրութիւն իմ եւ օգնութիւն իմ Տէր, եւ եղեւ ինձ ՚ի փրկութիւն։
14 Իմ զօրութիւնն ու օգնութիւնն է Տէրը, նա իմ փրկութիւնը եղաւ:
14 Տէրը իմ զօրութիւնս ու սաղմոսս է Ու իմ փրկութիւնս եղաւ։
Զօրութիւն իմ եւ օգնութիւն իմ Տէր, եւ եղեւ ինձ ի փրկութիւն:

117:14: Զօրութիւն իմ եւ օգնութիւն իմ Տէր, եւ եղեւ ինձ ՚ի փրկութիւն։
14 Իմ զօրութիւնն ու օգնութիւնն է Տէրը, նա իմ փրկութիւնը եղաւ:
14 Տէրը իմ զօրութիւնս ու սաղմոսս է Ու իմ փրկութիւնս եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
117:14117:14 Господь сила моя и песнь; Он соделался моим спасением.
117:15 φωνὴ φωνη voice; sound ἀγαλλιάσεως αγαλλιασις exultation; joyfulness καὶ και and; even σωτηρίας σωτηρια safety ἐν εν in σκηναῖς σκηνη tent δικαίων δικαιος right; just δεξιὰ δεξιος right κυρίου κυριος lord; master ἐποίησεν ποιεω do; make δύναμιν δυναμις power; ability
117:15. vox laudis et salutis in tabernaculis iustorumThe voice of rejoicing and of salvation is in the tabernacles of the just.
15. The voice of rejoicing and salvation is in the tents of the righteous: the right hand of the LORD doeth valiantly.
117:14 The LORD [is] my strength and song, and is become my salvation:
117:14 Господь сила моя и песнь; Он соделался моим спасением.
117:15
φωνὴ φωνη voice; sound
ἀγαλλιάσεως αγαλλιασις exultation; joyfulness
καὶ και and; even
σωτηρίας σωτηρια safety
ἐν εν in
σκηναῖς σκηνη tent
δικαίων δικαιος right; just
δεξιὰ δεξιος right
κυρίου κυριος lord; master
ἐποίησεν ποιεω do; make
δύναμιν δυναμις power; ability
117:15. vox laudis et salutis in tabernaculis iustorum
The voice of rejoicing and of salvation is in the tabernacles of the just.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17. По-видимому, далее писатель изображает картину общенародного ликования. Раздаются голоса в селениях праведных, т. е. среди еврейского народа, как единственного тогда чтителя Единого и Истинного Бога: "Господь чудесно спас меня". Это вселяет в меня уверенность, что и в будущем я не погибну, сохраню политическую и религиозную независимость ("буду жить"), чтобы всегда восхвалять Господа.
Adam Clarke: Commentary on the Bible - 1831
118:15: The voice of rejoicing - Formerly there was nothing but wailings; but now there is universal joy because of the salvation - the deliverance, which God has wrought for us.
Albert Barnes: Notes on the Bible - 1834
118:15: The voice of rejoicing and salvation - Rejoicing for salvation; song, praise, thanksgiving. Luther renders this beautifully; "They sing with joy for victory in the houses of the righteous."
Is in the tabernacles of the righteous - The tents of the righteous; their dwellings. That is,
(a) it is a fact that the voice of joy and rejoicing is there;
(b) it is appropriate that it should be so, or that a righteous family should be happy - the dwelling-place of praise;
(c) God will add to the happiness of the righteous, or will make their habitation happy, peaceful, blessed.
There is nothing that diffuses so much happiness through a family as religion; there is no joy like that when a member of a family is converted; there is no place on earth more happy than that where a family bows before God with the feeling that all are children of God and heirs of salvation.
The right hand of the Lord doeth valiantly - Hebrew "Doeth strength." That is, God does great things, laying the foundation for joy and praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:15: voice: Psa 30:11, Psa 30:12, Psa 32:11, Psa 33:1, Psa 119:54, Psa 119:111; Deu 12:12; Isa 51:11, Isa 65:13; Act 2:46, Act 2:47, Act 16:34; Rev 18:20, Rev 19:1-5
the right: Psa 44:3, Psa 45:4, Psa 60:12, Psa 89:13, Psa 98:1; Isa 51:9, Isa 51:10
Geneva 1599
118:15 The (g) voice of rejoicing and salvation [is] in the tabernacles of the righteous: the right hand of the LORD doeth valiantly.
(g) He promises both to render graces himself, and to cause others to do the same, because in his person the Church was restored.
John Gill
118:15 The voice of rejoicing and salvation is in the tabernacles of the righteous,.... In all the dwellings of good men, throughout the land of Israel, was heard nothing but the voice of joy, on account of David's accession to the throne; the deliverance of him from a persecuting Saul, and of them from his real administration; and the victories David obtained over all his enemies: for, "when the righteous are in authority, the people rejoice", Prov 29:2. And still much more occasion is there of joy, in the dwelling places of the saints, though but cottages, and in the churches of God, the tabernacles of the most High, on account of the spiritual and eternal salvation Christ is the author of which joy is inwardly felt in the heart, and outwardly expressed by one saint to another; and in vocal prayer to God, and in singing his praises; which may be done in the houses of the saints, as well as in the house of God. What this voice, or the righteous with their voice, expressed in each of their dwelling houses, is as follows; for the word "saying" may be supplied, and the words connected thus:
saying, the right hand of the Lord doth valiantly; or "acts powerfully" (b); in helping and assisting David, in protecting and defending him, in raising him to the throne, and in giving him rest from all his enemies; and so in supporting the Messiah, his antitype, as man and Mediator, in his work and under his sufferings; in raising him from the dead, and exalting: him at his right hand; and which was done with his right hand, Acts 2:33. Jarchi refers this joy here expressed to future times, the times of the Messiah: and in an ancient (c) writing of the Jews the right hand of the Lord, three times mentioned in this verse and Ps 118:16, is interpreted of the Messiah, the sort of David.
(b) "agit strenue", Junius & Tremellius, Piscator; so Cocceius. (c) Raya Mehimna in Zohar in Numb. fol. 64. 1.
John Wesley
118:15 Doth valiantly - These are the words of that song of praise now mentioned.
Robert Jamieson, A. R. Fausset and David Brown
118:15 rejoicing and salvation--the latter as cause of the former.
117:15117:15: Ձայն ցնծութեան փրկութեան՝ ՚ի յարկս արդարոց։
15 Ցնծութեան եւ փրկութեան ձայն կայ արդարների սրահներում:
15 Արդարներուն բնակարաններուն մէջ ցնծութեան ու փրկութեան ձայն կայ։Տէրոջը աջ ձեռքը զօրութիւն կը գործէ։
Ձայն ցնծութեան եւ փրկութեան ի յարկս արդարոց. աջ Տեառն արար զօրութիւն:

117:15: Ձայն ցնծութեան փրկութեան՝ ՚ի յարկս արդարոց։
15 Ցնծութեան եւ փրկութեան ձայն կայ արդարների սրահներում:
15 Արդարներուն բնակարաններուն մէջ ցնծութեան ու փրկութեան ձայն կայ։Տէրոջը աջ ձեռքը զօրութիւն կը գործէ։
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117:15117:15 Глас радости и спасения в жилищах праведников: десница Господня творит силу!
117:16 δεξιὰ δεξιος right κυρίου κυριος lord; master ὕψωσέν υψοω elevate; lift up με με me δεξιὰ δεξιος right κυρίου κυριος lord; master ἐποίησεν ποιεω do; make δύναμιν δυναμις power; ability
117:16. dextera Domini fecit fortitudinem dextera Domini excelsa dextera Domini fecit fortitudinemThe right hand of the Lord hath wrought strength: the right hand of the Lord hath exalted me: the right hand of the Lord hath wrought strength.
16. The right hand of the LORD is exalted: the right hand of the LORD doeth valiantly.
117:15 The voice of rejoicing and salvation [is] in the tabernacles of the righteous: the right hand of the LORD doeth valiantly:
117:15 Глас радости и спасения в жилищах праведников: десница Господня творит силу!
117:16
δεξιὰ δεξιος right
κυρίου κυριος lord; master
ὕψωσέν υψοω elevate; lift up
με με me
δεξιὰ δεξιος right
κυρίου κυριος lord; master
ἐποίησεν ποιεω do; make
δύναμιν δυναμις power; ability
117:16. dextera Domini fecit fortitudinem dextera Domini excelsa dextera Domini fecit fortitudinem
The right hand of the Lord hath wrought strength: the right hand of the Lord hath exalted me: the right hand of the Lord hath wrought strength.
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Adam Clarke: Commentary on the Bible - 1831
118:16: The right hand of the Lord is exalted - Jehovah lifted up his right hand, and with it performed prodigies of power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:16: right hand: Exo 15:6; Act 2:32-36
John Gill
118:16 The right hand of the Lord is exalted,.... Lifted up, very eminent and conspicuous, easily to be observed in the instances before given, and become great and glorious in power; see Ex 15:6. The power of God is superior to all enemies; and is beyond conception and expression; and is able to do for his people above all they are able to ask or think;
the right hand of the Lord doth valiantly: or "acts powerfully". This is repeated for the confirmation of it, and to show how much the righteous were affected with it, and how desirous they were of glorifying of it; "the right hand of the Lord", being three times mentioned, may have respect to the three divine Persons in the Godhead, whose right hand or power is the same: and as the right hand of the Father has done powerfully in the instances given, so the right hand of the Son has worked mightily in vanquishing all enemies, sin, Satan, death, and the world; in obtaining the salvation of his people, and in raising himself from the dead: and so the right hand of the Holy Spirit has wrought powerfully on Christ, on whom he rested as the Spirit of might, and through whom Christ offered himself to God, and by whom he was raised from the dead; and also in the conversion of sinners, and in helping, assisting, strengthening, and protecting the saints.
John Wesley
118:16 Exalted - Hath appeared evidently, and wrought powerfully and gloriously.
Robert Jamieson, A. R. Fausset and David Brown
118:16 right hand . . . is exalted--His power greatly exerted.
117:16117:16: Աջ Տեառն արար զօրութիւն, աջ Տեառն բա՛րձր արար զիս, աջ Տեառն արար զօրութիւն[7529]։ [7529] Ոմանք.Եւ աջ Տեառն ա՛՛։
16 Տիրոջ աջը զօրութիւն գործեց, Տիրոջ աջը բարձրացրեց ինձ, եւ Տիրոջ աջը զօրութիւն գործեց:
16 Տէրոջը աջ ձեռքը բարձր է։Տէրոջը աջ ձեռքը զօրութիւն կը գործէ։
աջ Տեառն բարձր [692]արար զիս, եւ`` աջ Տեառն արար զօրութիւն:

117:16: Աջ Տեառն արար զօրութիւն, աջ Տեառն բա՛րձր արար զիս, աջ Տեառն արար զօրութիւն[7529]։
[7529] Ոմանք.Եւ աջ Տեառն ա՛՛։
16 Տիրոջ աջը զօրութիւն գործեց, Տիրոջ աջը բարձրացրեց ինձ, եւ Տիրոջ աջը զօրութիւն գործեց:
16 Տէրոջը աջ ձեռքը բարձր է։Տէրոջը աջ ձեռքը զօրութիւն կը գործէ։
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117:16117:16 Десница Господня высока, десница Господня творит силу!
117:17 οὐκ ου not ἀποθανοῦμαι αποθνησκω die ἀλλὰ αλλα but ζήσομαι ζαω live; alive καὶ και and; even ἐκδιηγήσομαι εκδιηγεομαι narrate out τὰ ο the ἔργα εργον work κυρίου κυριος lord; master
117:17. non moriar sed vivam et narrabo opera DominiI shall not die, but live: and shall declare the works of the Lord.
17. I shall not die, but live, and declare the works of the LORD.
117:16 The right hand of the LORD is exalted: the right hand of the LORD doeth valiantly:
117:16 Десница Господня высока, десница Господня творит силу!
117:17
οὐκ ου not
ἀποθανοῦμαι αποθνησκω die
ἀλλὰ αλλα but
ζήσομαι ζαω live; alive
καὶ και and; even
ἐκδιηγήσομαι εκδιηγεομαι narrate out
τὰ ο the
ἔργα εργον work
κυρίου κυριος lord; master
117:17. non moriar sed vivam et narrabo opera Domini
I shall not die, but live: and shall declare the works of the Lord.
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Adam Clarke: Commentary on the Bible - 1831
118:17: I shall not die - I was nigh unto death; but I am preserved, - preserved to publish the wondrous works of the Lord.
Albert Barnes: Notes on the Bible - 1834
118:17: I shall not die, but live - Evidently the psalmist had apprehended that he would die; or, he had felt that he was in imminent danger of dying. In this language he seems, as in Psa 118:13, to go back again to the scenes referred to in the psalm. He lives them over again. He describes the feelings which he had then. He saw that he was in danger. His enemies were thick round about him, and sought his life. But he had then the assurance that they would not be victorious; that they would not accomplish their object; that he would be protected; that he would live to declare what God had done for him. He does not say how he had this assurance, but there is no impropriety in supposing that he had it, as Hezekiah had in similar circumstances (see Isa 38:5-8, Isa 38:21), by a direct divine intimation. Things like this are not uncommon now, when, in danger or in sickness, the mind is strongly impressed with the belief that there will be a restoration to health and safety, and when the mind is made calm and peaceful by that belief - the very calmness of the mind under such a belief contributing not a little to that result. Why should we hesitate to believe that such a faith and hope may come from the Lord? Compare Act 27:22-25.
And declare the works of the Lord - Declare what he has done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:17: die: Psa 6:5; Isa 38:16-20; Hab 1:12; Joh 11:4; Rom 14:7-9
declare: Psa 40:5, Psa 40:10, Psa 71:17, Psa 71:18, Psa 73:28, Psa 107:22, Psa 119:13, Psa 145:4; Jer 51:10
Geneva 1599
118:17 I shall not die, but live, and (h) declare the works of the LORD.
(h) So that all, that are both far and near, may see his mighty power.
John Gill
118:17 I shall not die, but live,.... Not that he should never die, David knew he should; but that his present afflictions would not issue in death; or he should not die by the hands of his enemies, he sometimes feared he should; but now believed he should live, as he did, to a good old age: he knew he should live spiritually and eternally, and not die a second death; and so may all true believers and members of Christ say. Yea, these words may be considered as the words of Christ; who, though he came into the world to die, and did die for the sins of his people; yet he knew he should not die before his time, nor should he continue long under the power of death; but should live again, and live for evermore, and not die; death should have no more dominion over him; see Ps 16:10;
and declare the works of the Lord; the wonderful appearances of God in a providential way, and all his marvellous works of grace; as David did, and as all the people of God more or less do; and which is the end of their living; not to eat and drink, and gratify their carnal senses, but to glorify God, by declaring what he has done for themselves and others. So the Messiah declared the name of God, his nature, perfections, mind and will, word and works, among his brethren in the great congregation, Ps 22:22.
Robert Jamieson, A. R. Fausset and David Brown
118:17 He would live, because confident his life would be for God's glory.
117:17117:17: Ո՛չ մեռայց, այլ կեցից եւ պատմեցի՛ց զգործս Տեառն։
17 Չպիտի մեռնեմ, այլ պիտի ապրեմ եւ Տիրոջ գործերը պիտի պատմեմ:
17 Պիտի չմեռնիմ, հապա պիտի ապրիմ, Որ Տէրոջը գործերը պատմեմ։
Ոչ մեռայց, այլ կեցից եւ պատմեցից զգործս Տեառն:

117:17: Ո՛չ մեռայց, այլ կեցից եւ պատմեցի՛ց զգործս Տեառն։
17 Չպիտի մեռնեմ, այլ պիտի ապրեմ եւ Տիրոջ գործերը պիտի պատմեմ:
17 Պիտի չմեռնիմ, հապա պիտի ապրիմ, Որ Տէրոջը գործերը պատմեմ։
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117:17117:17 Не умру, но буду жить и возвещать дела Господни.
117:18 παιδεύων παιδευω discipline ἐπαίδευσέν παιδευω discipline με με me ὁ ο the κύριος κυριος lord; master καὶ και and; even τῷ ο the θανάτῳ θανατος death οὐ ου not παρέδωκέν παραδιδωμι betray; give over με με me
117:18. corripiens arguit me Dominus et morti non tradidit meThe Lord chastising hath chastised me: but he hath not delivered me over to death.
18. The LORD hath chastened me sore: but he hath not given me over unto death.
117:17 I shall not die, but live, and declare the works of the LORD:
117:17 Не умру, но буду жить и возвещать дела Господни.
117:18
παιδεύων παιδευω discipline
ἐπαίδευσέν παιδευω discipline
με με me
ὁ ο the
κύριος κυριος lord; master
καὶ και and; even
τῷ ο the
θανάτῳ θανατος death
οὐ ου not
παρέδωκέν παραδιδωμι betray; give over
με με me
117:18. corripiens arguit me Dominus et morti non tradidit me
The Lord chastising hath chastised me: but he hath not delivered me over to death.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
118:18: The Lord hath chastened me sore - Hebrew, "The Lord has chastened - has chastened me." See the notes at Psa 118:13. The psalmist had been greatly afflicted, and he now looked upon his affliction in the light of a fatherly chastisement or correction. It had been a severe trial, and he was not insensible to its severity, though he regarded it as designed for his own good.
But he hath not given we over unto death - He interposed when I was in danger; he rescued me when I was on the verge of the grave. This is the close of the psalmist's statement in regard to the divine dealings with him. He had passed through great danger; he had been sorely afflicted; but he had been rescued and spared, and he came now to express his thanks to God for his recovery. In the following verse he addresses those who had the care of the sanctuary, and asks that he might be permitted to enter and offer his thanks to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:18: chastened: Psa 66:10-12, Psa 94:12, Psa 94:13; Sa2 12:10, Sa2 13:1-39, Sa2 16:1-23; Job 5:17, Job 5:18; Job 33:16-30; Pro 3:11, Pro 3:12; Jon 2:6; Co1 11:32; Co2 1:9-11, Co2 6:9; Heb 12:10, Heb 12:11
John Gill
118:18 The Lord hath chastened me sore,.... Or, "in chastening hath chastened me" (d). David was exercised with many afflictions; and though these were sore ones to the flesh, yet they were only the chastenings of a Father, and were all in love and for his good; as are all the afflictions of God's people; for whom he loves he chastens. Indeed the chastisement of the Messiah was a proper punishment for sin, and so a sore one indeed; he being the surety of his people, on whom "the chastisement of their peace was laid"; that is, the punishment of their sin, Is 53:5;
but he hath not given me over unto death; as yet, or to the power of it, so as to continue under it. This is to be understood in the sense as before; See Gill on Ps 118:17.
(d) "corripiendo corripuit me", Pagninus, Montanus, Cocceius; "castigando castigavit me", Musculus, Vatablus, Michaelis.
117:18117:18: Խրատելով խրատեա՛ց զիս Տէր, եւ ՚ի մահ ո՛չ մատնեաց։
18 Տէրն ինձ խրատելով պատժեց, բայց չմատնեց մահուան:
18 Տէրը զիս շատ խրատեց, Բայց մահուան չմատնեց զիս։
Խրատելով խրատեաց զիս Տէր, եւ ի մահ ոչ մատնեաց:

117:18: Խրատելով խրատեա՛ց զիս Տէր, եւ ՚ի մահ ո՛չ մատնեաց։
18 Տէրն ինձ խրատելով պատժեց, բայց չմատնեց մահուան:
18 Տէրը զիս շատ խրատեց, Բայց մահուան չմատնեց զիս։
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117:18117:18 Строго наказал меня Господь, но смерти не предал меня.
117:19 ἀνοίξατέ ανοιγω open up μοι μοι me πύλας πυλη gate δικαιοσύνης δικαιοσυνη rightness; right standing εἰσελθὼν εισερχομαι enter; go in ἐν εν in αὐταῖς αυτος he; him ἐξομολογήσομαι εξομολογεω concede; confess τῷ ο the κυρίῳ κυριος lord; master
117:19. aperite mihi portas iustitiae ingressus eas confitebor DominoOpen ye to me the gates of justice: I will go in to them, and give praise to the Lord.
19. Open to me the gates of righteousness: I will enter into them, I will give thanks unto the LORD.
117:18 The LORD hath chastened me sore: but he hath not given me over unto death:
117:18 Строго наказал меня Господь, но смерти не предал меня.
117:19
ἀνοίξατέ ανοιγω open up
μοι μοι me
πύλας πυλη gate
δικαιοσύνης δικαιοσυνη rightness; right standing
εἰσελθὼν εισερχομαι enter; go in
ἐν εν in
αὐταῖς αυτος he; him
ἐξομολογήσομαι εξομολογεω concede; confess
τῷ ο the
κυρίῳ κυριος lord; master
117:19. aperite mihi portas iustitiae ingressus eas confitebor Domino
Open ye to me the gates of justice: I will go in to them, and give praise to the Lord.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
118:19: Open to me the gates - Throw open the doors of the temple, that I may enter and perform my vows unto the Lord.
Albert Barnes: Notes on the Bible - 1834
118:19: Open to me the gates of righteousness ... - The gates of the house devoted to a righteous God; the gates of a house where the principles of righteousness are strengthened, and where the just emotions of the heart may be expressed in the language of praise. Compare the notes at Isa 26:2. The language here may be regarded as addressed to those who had charge of the house of the Lord - the priests - requesting that they would open the doors and permit him to enter to praise God for his mercy. Compare Isa 38:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:19: Open: Isa 26:2; Rev 22:14
I will go: Psa 9:13, Psa 9:14, Psa 66:13-15, Psa 95:2, Psa 100:4, Psa 116:18, Psa 116:19; Isa 38:20, Isa 38:22
Carl Friedrich Keil and Franz Delitzsch
118:19
The gates of the Temple are called gates of righteousness because they are the entrance to the place of the mutual intercourse between God and His church in accordance with the order of salvation. First the "gates" are spoken of, and then the one "gate," the principal entrance. Those entering in must be "righteous ones;" only conformity with a divine loving will gives the right to enter. With reference to the formation of the conclusion Ps 118:19, vid., Ew. 347, b. In the Temple-building Israel has before it a reflection of that which, being freed from the punishment it had had to endure, it is become through the mercy of its God. With the exultation of the multitude over the happy beginning of the rebuilding there was mingled, at the laying of the foundation-stone, the loud weeping of many of the grey-headed priests. Levites, and heads of the tribes who had also seen the first Temple (Ezra 3:12.). It was the troublous character of the present which made them thus sad in spirit; the consideration of the depressing circumstances of the time, the incongruity of which weighed so heavily upon their soul in connection with the remembrance of the former Temple, that memorably glorious monument of the royal power of David and Solomon.
(Note: Kurtz, in combating our interpretation, reduces the number of the weeping ones to "some few," but the narrative says the very opposite.)
And even further on there towered aloft before Zerubbabel, the leader of the building, a great mountain; gigantic difficulties and hindrances arose between the powerlessness of the present position of Zerubbabel and the completion of the building of the Temple, which had it is true been begun, but was impeded. This mountain God has made into a plain, and qualified Zerubbabel to bring forth the top and key-stone (האבן הראשׁה) out of its past concealment, and thus to complete the building, which is now consecrated amidst a loud outburst of incessant shouts of joy (Zech 4:7). Ps 118:22 points back to that disheartened disdain of the small troubles beginning which was at work among the builders (Ezra 3:10) at the laying of the foundation-stone, and then further at the interruption of the buidling. That rejected (disdained) corner-stone is nevertheless become ראשׁ פּנּהּ, i.e., the head-stone of the corner (Job 38:6), which being laid upon the corner, supports and protects the stately edifice - an emblem of the power and dignity to which Israel has attained in the midst of the peoples out of deep humiliation.
In connection with this only indirect reference of the assertion to Israel we avoid the question - perplexing in connection with the direct reference to the people despised by the heathen - how can the heathen be called "the builders?" Kurtz answers: "For the building which the heathen world considers it to be its life's mission and its mission in history to rear, viz., the Babel-tower of worldly power and worldly glory, they have neither been able nor willing to make use of Israel...." But this conjunction of ideas is devoid of scriptural support and without historical reality; for the empire of the world has set just as much value, according to political relations, upon the incorporation of Israel as upon that of every other people. Further, if what is meant is Israel's own despising of the small beginning of a new ear that is dawning, it is then better explained as in connection with the reference of the declaration to Jesus the Christ in Mt 21:42-44; Mk 12:10., Acts 4:11 (ὑφ ̓ ὑμῶν τῶν οἰκοδομούντων), 1Pet 2:7, the builders are the chiefs and members of Israel itself, and not the heathen. From 1Pet 2:6; Rom 9:33, we see how this reference to Christ is brought about, viz., by means of Is 28:16, where Jahve says: Behold I am He who hath laid in Zion a stone, a stone of trial, a precious corner-stone of well-founded founding - whoever believeth shall not totter. In the light of this Messianic prophecy of Isaiah Ps 118:22 of our Psalm also comes to have a Messianic meaning, which is warranted by the fact, that the history of Israel is recapitulated and culminates in the history of Christ; or, according to Jn 2:19-21 (cf. Zech 6:12.), still more accurately by the fact, that He who in His state of humiliation is the despised and rejected One is become in His state of glorification the eternal glorious Temple in which dwelleth all the fulness of the Godhead bodily, and is united with humanity which has been once for all atoned for. In the joy of the church at the Temple of the body of Christ which arose after the three days of burial, the joy which is here typically expressed in the words: "From with Jahve, i.e., by the might which dwells with Him, is this come to pass, wonderful is it become (has it been carried out) in our eyes," therefore received its fulfilment. It is not נפלאת but נפלאת, like הבאת in Gen 33:11, קראת from קרא = קרה in Deut 31:29; Jer 44:23, קראת from קרא, to call, Is 7:14. We can hear Is 25:9 sounding through this passage, as above in Ps 118:19., Is 26:1. The God of Israel has given this turn, so full of glory for His people, to the history.
(Note: The verse, "This is the day which the Lord hath made," etc., was, according to Chrysostom, an ancient hypophon of the church. It has a glorious history.)
He is able now to plead for more distant salvation and prosperity with all the more fervent confidence. אנּא (six times אנּה) is, as in every other instance (vid., on Ps 116:4), Milra. הושׁיעה is accented regularly on the penult., and draws the following נא towards itself by means of Dag. forte conj.; הצליחה on the other hand is Milra according to the Masora and other ancient testimonies, and נא is not dageshed, without Norzi being able to state any reason for this different accentuation. After this watchword of prayer of the thanksgiving feast, in Ps 118:26 those who receive them bless those who are coming (הבּא with Dech) in the name of Jahve, i.e., bid them welcome in His name.
The expression "from the house of Jahve," like "from the fountain of Israel" in Ps 68:27, is equivalent to, ye who belong to His house and to the church congregated around it. In the mouth of the people welcoming Jesus as the Messiah, Hoosanna' was a "God save the king" (vid., on Ps 20:10); they scattered palm branches at the same time, like the lulabs at the joyous cry of the Feast of Tabernacles, and saluted Him with the cry, "Blessed is He who cometh in the name of the Lord," as being the longed-for guest of the Feast (Mt 21:9). According to the Midrash, in Ps 118:26 it is the people of Jerusalem who thus greet the pilgrims. In the original sense of the Psalm, however, it is the body of Levites and priests above on the Temple-hill who thus receive the congregation that has come up. The many animals for sacrifice which they brought with them are enumerated in Ezra 6:17. On the ground of the fact that Jahve has proved Himself to be אל, the absolutely mighty One, by having granted light to His people, viz., loving-kindness, liberty, and joy, there then issues forth the ejaculation, "Bind the sacrifice," etc. The lxx renders συστήσασθε ἑορτὴν ἐν τοῖς πυκάζουσιν, which is reproduced by the Psalterium Romanum: constituite diem solemnem in confrequentationibus, as Eusebius, Theodoret, and Chrysostom (although the last waveringly) also interpret it; on the other hand, it is rendered by the psalterium Gallicum: in condensis, as Apollinaris and Jerome (in frondosis) also understand it. But much as Luther's version, which follows the latter interpretation, "Adorn the feast with green branches even to the horns of the altar," accords with our German taste, it is still untenable; for אסר cannot signify to encircle with garlands and the like, nor would it be altogether suited to חג in this signification.
(Note: Symmachus has felt this, for instead of συστήσασθε ἑορτὴν ἐν τοῖς πυκάζουσιν (in condensis) of the lxx, he renders it, transposing the notions, συνδήσατε ἐν πανηγύρει πυκάσματα. Chrysostom interprets this: στεφανώματα καὶ κλάδους ἀνάψατε τῷ ναῷ, for Montfaucon, who regards this as the version of the Sexta, is in error.)
Thus then in this instance A. Lobwasser renders it comparatively more correctly, although devoid of taste: "The Lord is great and mighty of strength who lighteneth us all; fasten your bullocks to the horns beside the altar." To the horns?! So even Hitzig and others render it. But such a "binding to" is unheard of. And can אסר עד possibly signify to bind on to anything? And what would be the object of binding them to the horns of the altar? In order that they might not run away?! Hengstenberg and von Lengerke at least disconnect the words "unto the horns of the altar" from any relation to this precautionary measure, by interpreting: until it (the animal for the festal sacrifice) is raised upon the horns of the altar and sacrificed. But how much is then imputed to these words! No indeed, חג denotes the animals for the feast-offering, and there was so vast a number of these (according to Ezra loc. cit. seven hundred and twelve) that the whole space of the court of the priests was full of them, and the binding of them consequently had to go on as far as to the horns of the altar. Ainsworth (1627) correctly renders: "unto the hornes, that is, all the Court over, untill you come even to the hornes of the altar, intending hereby many sacrifices or boughs." The meaning of the call is therefore: Bring your hecatombs and make them ready for sacrifice.
(Note: In the language of the Jewish ritual Isru-chag is become the name of the after-feast day which follows the last day of the feast. Ps 118 is the customary Psalm for the Isru-chag of all מועדים.)
The words "unto (as far as) the horns of the altar" have the principal accent. In v. 28 (cf. Ex 15:2) the festal procession replies in accordance with the character of the feast, and then the Psalm closes, in correspondence with its beginning, with a Hodu in which all voices join.
Geneva 1599
118:19 Open to me the (i) gates of righteousness: I will go into them, [and] I will praise the LORD:
(i) He wills the doors of the tabernacle to be opened, that he may declare his thankful mind.
John Gill
118:19 Open to me the gates of righteousness,.... The doors of the sanctuary or tabernacle, so called, because none but righteous persons might enter in at them, or who were clean in a ceremonial sense; and because sacrifices of righteousness were here offered. The words are addressed to the porters, or Levites, that kept the doors of the tabernacle, to open them. The Targum is,
"open to me the gates of the city of righteousness;''
Jerusalem, so called Is 1:26; the gates of which were opened to David, when he took it from the Jebusites. An emblem of the church or city of God, the gates of which are opened to the righteous to enter into now; and of the New Jerusalem, and of the heavenly glory, into which the saints will have an abundant entrance hereafter; see Is 26:1. Moreover, these may be the words of the Messiah, requiring the gates of heaven to be opened to him by his blood, he having obtained redemption for his people; see Ps 24:7;
I will go in to them, and I will praise the Lord: at the gates of the tabernacle David entered, and praised the Lord for his deliverance and salvation, and for the many favours and honours bestowed on him; and in the church of God do the saints praise him, as they will do in heaven to all eternity; and where Christ, as man, is praising his divine Father, Ps 22:22.
John Wesley
118:19 Open - O ye porters, appointed by God for this work. The gates - Of the Lord's tabernacle: where the rule of righteousness was kept and taught, and the sacrifices of righteousness were offered.
Robert Jamieson, A. R. Fausset and David Brown
118:19 Whether an actual or figurative entrance into God's house be meant, the purpose of solemn praise is intimated, in which only the righteous would or could engage.
117:19117:19: Բացէ՛ք ինձ դրունս արդարութեան զի մտից ընդ այն, եւ խոստովա՛ն եղէց Տեառն[7530]։ [7530] Ոմանք.Ինձ զդրունս ար՛՛։
19 Բացէ՛ք արդարութեան դռներն իմ առաջ, որ մտնեմ ներս ու Տիրոջը գոհութիւն մատուցեմ:
19 Բացէ՛ք ինծի արդարութեան դռները, Որ անոնց մէջ մտնեմ ու Տէրոջը գոհութիւն մատուցանեմ։
Բացէք ինձ զդրունս արդարութեան` զի մտից ընդ այն, եւ խոստովան եղէց Տեառն:

117:19: Բացէ՛ք ինձ դրունս արդարութեան զի մտից ընդ այն, եւ խոստովա՛ն եղէց Տեառն[7530]։
[7530] Ոմանք.Ինձ զդրունս ար՛՛։
19 Բացէ՛ք արդարութեան դռներն իմ առաջ, որ մտնեմ ներս ու Տիրոջը գոհութիւն մատուցեմ:
19 Բացէ՛ք ինծի արդարութեան դռները, Որ անոնց մէջ մտնեմ ու Տէրոջը գոհութիւն մատուցանեմ։
zohrab-1805▾ eastern-1994▾ western am▾
117:19117:19 Отворите мне врата правды; войду в них, прославлю Господа.
117:20 αὕτη ουτος this; he ἡ ο the πύλη πυλη gate τοῦ ο the κυρίου κυριος lord; master δίκαιοι δικαιος right; just εἰσελεύσονται εισερχομαι enter; go in ἐν εν in αὐτῇ αυτος he; him
117:20. haec est porta Domini iusti intrabunt in eamThis is the gate of the Lord, the just shall enter into it.
20. This is the gate of the LORD; the righteous shall enter into it.
117:19 Open to me the gates of righteousness: I will go into them, [and] I will praise the LORD:
117:19 Отворите мне врата правды; войду в них, прославлю Господа.
117:20
αὕτη ουτος this; he
ἡ ο the
πύλη πυλη gate
τοῦ ο the
κυρίου κυριος lord; master
δίκαιοι δικαιος right; just
εἰσελεύσονται εισερχομαι enter; go in
ἐν εν in
αὐτῇ αυτος he; him
117:20. haec est porta Domini iusti intrabunt in eam
This is the gate of the Lord, the just shall enter into it.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 Open to me the gates of righteousness: I will go into them, and I will praise the LORD: 20 This gate of the LORD, into which the righteous shall enter. 21 I will praise thee: for thou hast heard me, and art become my salvation. 22 The stone which the builders refused is become the head stone of the corner. 23 This is the LORD's doing; it is marvellous in our eyes. 24 This is the day which the LORD hath made; we will rejoice and be glad in it. 25 Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity. 26 Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD. 27 God is the LORD, which hath showed us light: bind the sacrifice with cords, even unto the horns of the altar. 28 Thou art my God, and I will praise thee: thou art my God, I will exalt thee. 29 O give thanks unto the LORD; for he is good: for his mercy endureth for ever.
We have here an illustrious prophecy of the humiliation and exaltation of our Lord Jesus, his sufferings, and the glory that should follow. Peter thus applies it directly to the chief priests and scribes, and none of them could charge him with misapplying it, Acts iv. 11. Now observe here,
I. The preface with which this precious prophecy is introduced, v. 19-21. 1. The psalmist desires admission into the sanctuary of God, there to celebrate the glory of him that cometh in the name of the Lord: Open to me the gates of righteousness. So the temple-gates are called, because they were shut against the uncircumcised, and forbade the stranger to come nigh, as the sacrifices there offered are called sacrifices of righteousness. Those that would enter into communion with God in holy ordinances must become humble suitors to God for admission. And when the gates of righteousness are opened to us we must go into them, must enter into the holiest, as far as we have leave, and praise the Lord. Our business within God's gates is to praise God; therefore we should long till the gates of heaven be opened to us, that we may go into them to dwell in God's house above, where we shall be still praising him. 2. He sees admission granted him (v. 20): This is the gate of the Lord, the gate of his appointing, into which the righteous shall enter; as if he had said, "The gate you knocked at is opened, and you are welcome. Knock, and it shall be opened unto you." Some by this gate understand Christ, by whom we are taken into fellowship with God and our praises are accepted; he is the way; there is no coming to the Father but by him (John xiv. 6), he is the door of the sheep (John x. 9); he is the gate of the temple, by whom, and by whom only, the righteous, and they only, shall enter, and come into God's righteousness, as the expression is, Ps. lxix. 27. The psalmist triumphs in the discovery that the gate of righteousness, which had been so long shut, and so long knocked at, was now at length opened. 3. He promises to give thanks to God for this favour (v. 21): I will praise thee. Those that saw Christ's day at so great a distance saw cause to praise God for the prospect; for in him they saw that God had heard them, had heard the prayers of the Old-Testament saints for the coming of the Messiah, and would be their salvation.
II. The prophecy itself, v. 22, 23. This may have some reference to David's preferment; he was the stone which Saul and his courtiers rejected, but was by the wonderful providence of God advanced to be the headstone of the building. But its principal reference is to Christ; and here we have, 1. His humiliation. He is the stone which the builders refused; he is the stone cut out of the mountain without hands, Dan. ii. 34. He is a stone, not only for strength, and firmness, and duration, but for life, in the building of the spiritual temple; and yet a precious stone (1 Pet. ii. 6), for the foundation of the gospel-church must be sapphires, Isa. liv. 11. This stone was rejected by the builders, by the rulers and people of the Jews (Acts iv. 8, 10, 11); they refused to own him as the stone, the Messiah promised; they would not build their faith upon him nor join themselves to him; they would make no use of him, but go on in their building without him; they denied him in the presence of Pilate (Acts iii. 13) when they said, We have no king but Cæsar. They trampled upon this stone, threw it among the rubbish out of the city; nay, they stumbled at it. This was a disgrace to Christ, but it proved the ruin of those that thus made light of him. Rejecters of Christ are rejected of God. 2. His exaltation. He has become the headstone of the corner; he is advanced to the highest degree both of honour and usefulness, to be above all, and all in all. He is the chief corner-stone in the foundation, in whom Jew and Gentile are united, that they may be built up one holy house. He is the chief top-stone in the corner, in whom the building is completed, and who must in all things have the pre-eminence, as the author and finisher of our faith. Thus highly has God exalted him, because he humbled himself; and we, in compliance with God's design, must make him the foundation of our hope, the centre of our unity, and the end of our living. To me to live is Christ. 3. The hand of God in all this: This is the Lord's doing; it is from the Lord; it is with the Lord; it is the product of his counsel; it is his contrivance. Both the humiliation and the exaltation of the Lord Jesus were his work, Acts ii. 23; iv. 27, 28. He sent him, sealed him; his hand went with him throughout his whole undertaking, and from first to last he did his Father's will; and this ought to be marvellous in our eyes. Christ's name is Wonderful; and the redemption he wrought out is the most amazing of all God's works of wonder; it is what the angels desire to look into, and will be admiring to eternity; much more ought we to admire it, who owe our all to it. Without controversy, great is the mystery of godliness.
III. The joy wherewith it is entertained and the acclamations which attend this prediction.
1. Let the day be solemnized to the honour of God with great joy (v. 24): This is the day the Lord has made. The whole time of the gospel-dispensation, that accepted time, that day of salvation, is what the Lord has made so; it is a continual feast, which ought to be kept with joy. Or it may very fitly be understood of the Christian sabbath, which we sanctify in remembrance of Christ's resurrection, when the rejected stone began to be exalted; and so, (1.) Here is the doctrine of the Christian sabbath: It is the day which the Lord has made, has made remarkable, made holy, has distinguished from other days; he has made it for man: it is therefore called the Lord's day, for it bears his image and superscription. (2.) The duty of the sabbath, the work of the day that is to be done in his day: We will rejoice and be glad in it, not only in the institution of the day, that there is such a day appointed, but in the occasion of it, Christ's becoming the head of the corner. This we ought to rejoice in both as his honour and our advantage. Sabbath days must be rejoicing days, and then they are to us as the days of heaven. See what a good Master we serve, who, having instituted a day for his service, appoints it to be spent in holy joy.
2. Let the exalted Redeemer be met, and attended, with joyful hosannas, v. 25, 26.
(1.) Let him have the acclamations of the people, as is usual at the inauguration of a prince. Let every one of his loyal subjects shout for joy, Save now, I beseech thee, O Lord! This is like Vivat rex--Long live the king, and expresses a hearty joy for his accession to the crown, an entire satisfaction in his government, and a zealous affection to the interests and honour of it. Hosanna signifies, Save now, I beseech thee. [1.] "Lord, save me, I beseech thee; let this Saviour be my Saviour, and, in order to that, my ruler; let me be taken under his protection and owned as one of his willing subjects. His enemies are my enemies; Lord, I beseech thee, save me from them. Send me an interest in that prosperity which his kingdom brings with it to all those that entertain it. Let my soul prosper and be in health, in that peace and righteousness which his government brings, Ps. lxxii. 3. Let me have victory over those lusts that war against my soul, and let divine grace go on in my heart conquering and to conquer." [2.] "Lord, preserve him, I beseech thee, even the Saviour himself, and send him prosperity in all his undertakings; give success to his gospel, and let it be mighty, through God, to the pulling down of strong-holds and reducing souls to their allegiance to him. Let his name be sanctified, his kingdom come, his will be done." Thus let prayer be made for him continually, Ps. lxxii. 15. On the Lord's day, when we rejoice and are glad in his kingdom, we must pray for the advancement of it more and more, and its establishment upon the ruins of the devil's kingdom. When Christ made his public entry into Jerusalem he was thus met by his well-wishers (Matt. xxi. 9): Hosanna to the Son of David; long live King Jesus; let him reign for ever.
(2.) Let the priests, the Lord's ministers, do their part in this great solemnity, v. 26. [1.] Let them bless the prince with their praises: Blessed is he that cometh in the name of the Lord. Jesus Christ is he that cometh--ho erchomenos, he that was to come and is yet to come again, Rev. i. 8. He comes in the name of the Lord, with a commission from him, to act for him, to do his will and to seek his glory; and therefore we must say, Blessed be he that cometh; we must rejoice that he has come; we must speak well of him, admire him, and esteem him highly, as one we are eternally obliged to, call him blessed Jesus, blessed for ever, Ps. xlv. 2. We must bid him welcome into our hearts, saying, "Come in, thou blessed of the Lord; come in by thy grace and Spirit, and take possession of me for thy own." We must bless his faithful ministers that come in his name, and receive them for his sake, Isa. lii. 7; John xiii. 20. We must pray for the enlargement and edification of his church, for the ripening of things for his second coming, and then that he who has said, Surely I come quickly, would even so come. [2.] Let them bless the people with their prayers: We have blessed you out of the house of the Lord. Christ's ministers are not only warranted, but appointed to pronounce a blessing, in his name, upon all his loyal subjects that love him and his government in sincerity, Eph. vi. 24. We assure you that in and through Jesus Christ you are blessed; for he came to bless you. "You are blessed out of the house of the Lord, that is, with spiritual blessings in heavenly places (Eph. i. 3), and therefore have reason to bless him who has thus blessed you."
3. Let sacrifices of thanksgiving be offered to his honour who offered for us the great atoning sacrifice, v. 27. Here is, (1.) The privilege we enjoy by Jesus Christ: God is the Lord who has shown us light. God is Jehovah, is known by that name, a God performing what he has promised and perfecting what he has begun, Exod. vi. 3. He has shown us light, that is, he has given us the knowledge of himself and his will. He has shined upon us (so some); he has favoured us, and lifted up upon us the light of his countenance; he has given us occasion for joy and rejoicing, which is light to the soul, by giving us a prospect of everlasting light in heaven. The day which the Lord has made brings light with it, true light. (2.) The duty which this privilege calls for: Bind the sacrifice with cords, that, being killed, the blood of it may be sprinkled upon the horns of the altar, according to the law; or perhaps it was the custom (though we read not of it elsewhere) to bind the sacrifice to the horns of the altar while things were getting ready for the slaying of it. Or this may have a peculiar significancy here; the sacrifice we are to offer to God, in gratitude for redeeming love, is ourselves, not to be slain upon the altar, but living sacrifices (Rom. xii. 1), to be bound to the altar, spiritual sacrifices of prayer and praise, in which our hearts must be fixed and engaged, as the sacrifice was bound with cords to the horns of the altar, not to start back.
4. The psalmist concludes with his own thankful acknowledgments of divine grace, in which he calls upon others to join with him, v. 28, 29. (1.) He will praise God himself, and endeavour to exalt him in his own heart and in the hearts of others, and this because of his covenant-relation to him and interest in him: "Thou art my God, on whom I depend, and to whom I am devoted, who ownest me and art owned by me; and therefore I will praise thee." (2.) He will have all about him to give thanks to God for these glad tidings of great joy to all people, that there is a Redeemer, even Christ the Lord. In him it is that God is good to man and that his mercy endures for ever; in him the covenant of grace is made, and in him it is made sure, made good, and made an everlasting covenant. He concludes this psalm as he began it (v. 1), for God's glory must be the Alpha and Omega, the beginning and the end, of all our addresses to him. Hallowed by thy name, and thine is the glory. And this fitly closes a prophecy of Christ. The angels give thanks for man's redemption. Glory to God in the highest (Luke ii. 14), for there is on earth peace, to which we must echo with our hosannas, as they did, Luke xix. 38. Peace in heaven to us through Christ, and therefore glory in the highest.
Adam Clarke: Commentary on the Bible - 1831
118:20: This gate of the Lord - Supposed to be the answer of the Levites to the request of the king.
Albert Barnes: Notes on the Bible - 1834
118:20: This gate of the Lord - This gate dedicated to the service of the Lord; that belongs to the house of the Lord.
Into which the righteous shall enter - Through which the righteous pass. That is, It is for such persons, and all who come with a purpose to serve and worship God should be permitted to pass through them; I claim the privilege, therefore, of so passing through these gates into the house of God, for I come to praise him. All who are truly righteous, all who desire to worship God, all who wish and purpose to be holy, have a right thus to enter the house of God - to be recognized as his friends - to be permitted to join in all the devotions of his people; all such will have a right to enter the temple above. None have a right to exclude them here; none in heaven will be disposed to exclude them there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:20: This gate: Dr. Kennicott supposes that this verse was sung by the priest, the Psa 118:21 by the king, the Psa 118:22 by a chorus of people, the Psa 118:25 by the king, the Psa 118:26 by the priest, the Psa 118:28 by the king, and Psa 118:29 the grand chorus of the whole assembly. Psa 24:3, Psa 24:4, Psa 24:7, Psa 24:9; Isa 26:2, Isa 35:8-10; Rev 21:24-27, Rev 22:14, Rev 22:15
John Gill
118:20 This gate of the Lord, into which the righteous shall enter. This seems to be spoken by some other person or persons, distinct from David and the Messiah, pointing at some particular and principal gate, upon hearing the above word: by which is meant, not the gate of the house of the sanctuary of the Lord, as the Targum; but the Messiah himself, afterwards spoken of as the stone rejected by the builders, and made the head of the corner; who is the way of access to God; the door into the church or sheepfold; the strait gate that leads to eternal life; by which none but righteous persons enter into heaven; even such who are made righteous, through the imputation of his righteousness to them; see Jn 10:1.
John Wesley
118:20 The righteous - As David was a type of Christ and the temple of heaven, so this place hath a farther prospect than David, and relates to Christ's ascending into heaven, and opening the gates of that blessed temple, both for himself and for all believers.
117:20117:20: Այս դուռն Տեառն է, եւ արդարք մտանեն ընդ սա։
20 Տիրոջ դուռն է սա, եւ արդարները այս դռնո՛վ պիտի մտնեն:
20 Ա՛յս է Տէրոջը դուռը, Արդարները ասկէ պիտի մտնեն։
Այս դուռն Տեառն է, եւ արդարք մտանեն ընդ սա:

117:20: Այս դուռն Տեառն է, եւ արդարք մտանեն ընդ սա։
20 Տիրոջ դուռն է սա, եւ արդարները այս դռնո՛վ պիտի մտնեն:
20 Ա՛յս է Տէրոջը դուռը, Արդարները ասկէ պիտի մտնեն։
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117:20117:20 Вот врата Господа; праведные войдут в них.
117:21 ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you ὅτι οτι since; that ἐπήκουσάς επακουω hear from μου μου of me; mine καὶ και and; even ἐγένου γινομαι happen; become μοι μοι me εἰς εις into; for σωτηρίαν σωτηρια safety
117:21. confitebor tibi quoniam exaudisti me et factus es mihi in salutemI will give glory to thee because thou hast heard me: and art become my salvation.
21. I will give thanks unto thee, for thou hast answered me, and art become my salvation.
117:20 This gate of the LORD, into which the righteous shall enter:
117:20 Вот врата Господа; праведные войдут в них.
117:21
ἐξομολογήσομαί εξομολογεω concede; confess
σοι σοι you
ὅτι οτι since; that
ἐπήκουσάς επακουω hear from
μου μου of me; mine
καὶ και and; even
ἐγένου γινομαι happen; become
μοι μοι me
εἰς εις into; for
σωτηρίαν σωτηρια safety
117:21. confitebor tibi quoniam exaudisti me et factus es mihi in salutem
I will give glory to thee because thou hast heard me: and art become my salvation.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
118:21: I will praise thee - He is now got within the gates, and breaks out into thanksgivings for the mercies he had received. He is become my salvation - he himself hath saved me from all mine enemies.
Albert Barnes: Notes on the Bible - 1834
118:21: I will praise thee - Within thy courts.
For thou hast heard me, and art become my salvation - See Psa 118:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:21: Psa 22:23, Psa 22:24, Psa 69:33, Psa 69:34, Psa 116:1
and art: Psa 118:14; Exo 15:2; Isa 12:2, Isa 49:8
John Gill
118:21 I will praise thee, for thou hast heard me,.... Here the psalmist reassumes his part in this song, and determines to praise the Lord for hearing him when in distress, and when he was encompassed with his enemies, and for delivering him out of their hands;
and art become my salvation; the author of it, and therefore deserving of praise; and who is no other than the Messiah Jesus, who is described in the next verse.
117:21117:21: Խոստովան եղէց քեզ Տէր զի լուար ինձ, եւ եղեր ինձ ՚ի փրկութիւն։
21 Գոհութիւն պիտի մատուցեմ քեզ, Տէ՛ր, քանզի լսեցիր ինձ, եւ ինձ համար փրկութիւն եղար:
21 Կը գոհանամ քեզմէ, որ ինծի պատասխան տուիր Ու ինծի փրկութիւն եղար։
Խոստովան եղէց քեզ, Տէր, զի լուար ինձ, եւ եղեր ինձ ի փրկութիւն:

117:21: Խոստովան եղէց քեզ Տէր զի լուար ինձ, եւ եղեր ինձ ՚ի փրկութիւն։
21 Գոհութիւն պիտի մատուցեմ քեզ, Տէ՛ր, քանզի լսեցիր ինձ, եւ ինձ համար փրկութիւն եղար:
21 Կը գոհանամ քեզմէ, որ ինծի պատասխան տուիր Ու ինծի փրկութիւն եղար։
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117:21117:21 Славлю Тебя, что Ты услышал меня и соделался моим спасением.
117:22 λίθον λιθος stone ὃν ος who; what ἀπεδοκίμασαν αποδοκιμαζω reject οἱ ο the οἰκοδομοῦντες οικοδομεω build οὗτος ουτος this; he ἐγενήθη γινομαι happen; become εἰς εις into; for κεφαλὴν κεφαλη head; top γωνίας γωνια corner
117:22. lapis quem reprobaverunt aedificantes factus est in caput anguliThe stone which the builders rejected; the same is become the head of the corner.
22. The stone which the builders rejected is become the head of the corner.
117:21 I will praise thee: for thou hast heard me, and art become my salvation:
117:21 Славлю Тебя, что Ты услышал меня и соделался моим спасением.
117:22
λίθον λιθος stone
ὃν ος who; what
ἀπεδοκίμασαν αποδοκιμαζω reject
οἱ ο the
οἰκοδομοῦντες οικοδομεω build
οὗτος ουτος this; he
ἐγενήθη γινομαι happen; become
εἰς εις into; for
κεφαλὴν κεφαλη head; top
γωνίας γωνια corner
117:22. lapis quem reprobaverunt aedificantes factus est in caput anguli
The stone which the builders rejected; the same is become the head of the corner.
ru▾ LXX-gloss▾ vulgate▾
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
22-24. Видимое проявление Божественной помощи открывается в построении храма. Над материалом ("камнем"), из которого он делался, смеялись даже строившие его, но храм все-таки был закончен. Ясно, что помогал Сам Бог, а потому будем восхвалять Господа в этот торжественный день окончания постройки. При строении второго храма, видевшие и помнившие еще первый, богатый храм Соломона, плакали при виде малых размеров и бедности материала, из которого созидался второй храм, считая это за знак отвержения евреев от Господа, что подрывало энергию строителей. Но значение храма, как религиозного центра, а потому и политически объединительного пункта, вероятно, если не сознавалось ясно, то все-таки чувствовалось многими, и ликование их при окончании постройки - понятно.
Adam Clarke: Commentary on the Bible - 1831
118:22: Psa 118:23
The stone which the builders refused - See a full elucidation of these two verses in the notes on Mat 21:42 (note).
Albert Barnes: Notes on the Bible - 1834
118:22: The stone which the builders refused - See the notes at Mat 21:42-43. Compare Mar 12:10-11; Act 4:11; Pe1 2:7. This is an allusion to a building, as if a stone should be cast away by workmen as unfit to be worked into the edifice. The figure would then be applicable to anyone who, for any purpose, was rejected. Thus it might have been applied many a time to David; so, doubtless, to others who urged claims to authority and power; and so, eminently, to the Lord Jesus Christ. We are not to suppose that this had original reference to the Messiah, but the language was applicable to him; and it is used in the passages above referred to, in addresses to the Jews, merely to show them how the principle was found in their own writings, that one who was rejected, like a stone regarded as unfit to be worked into any part of a building, might be in reality so important that it would be laid yet at the very corner, and become the most valuable stone in the edifice - that on which the whole superstructure would rest.
Is become the head stone of the corner - The principal stone placed at the corner of the edifice. This is usually one of the largest, the most solid, and the most carefully constructed of any in the edifice. Of course one would be needed at each corner of the building to constitute a firm support, but usually there is one placed at one corner of an edifice larger and more carefully made than the others, often laid with imposing ceremonies, and prepared to contain whatever it may be thought necessary to deposit in the foundation of the building to be transmitted to future times as preserving the names of the builders, or expressing the design of the edifice. Such a position he who had been rejected was to occupy in the civil polity of his country; such a position eminently the Lord Jesus occupies in relation to the church. Eph 2:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:22: The stone: Mat 21:42; Mar 12:10, Mar 12:11; Luk 20:17; Act 4:11; Eph 2:20-22; Pe1 2:4-8
the head: Zac 4:7
Geneva 1599
118:22 The stone [which] the builders (k) refused is become the head [stone] of the corner.
(k) Though Saul and the chief powers refused me to be king, yet God has preferred me above them all.
John Gill
118:22 The stone which the builders refused,.... This is not Zerubabel, according to the sense of some Jews, as Theodoret suggests; nor the people of Israel, as Jarchi and Kimchi; nor David, as the Targum, which paraphrases the words,
"the child the builders despised was among the sons of Jesse, and deserved to be appointed a king and a governor.''
He doubtless was a type of Christ, and there was some shadow of what is here said in him: he was refused by all the tribes but Judah; Ishbosheth, the son of Saul, was set upon the throne, though afterwards all Israel and Judah united in making David king, 2Kings 2:8. But the Messiah is intended, as some ancient Jewish writers (e) own, and Jarchi himself elsewhere (f) confesses; and which is certain from the quotation and application of this passage to Christ, in Mt 21:42, Acts 4:11; who is compared to a stone for his strength and duration; and because of his usefulness in the spiritual building of the church, as a foundation and corner stone; See Gill on Mt 21:42. Him the Jewish builders refused; their political ones, their rulers, that believed not on him; the princes of this world, that rose up against him and crucified him; even those who were the support of their civil state, and the maintainers of it: but more especially their ecclesiastical builders, the chief priests, Scribes, and Pharisees, who built the people, or directed them to build on their carnal privileges, the traditions of the elders, and their own legal righteousness. These refused to receive Jesus as the Messiah, and to believe in him; they refused to own and honour him as King of Zion; they refused his doctrines and ordinances; they refused to hear him preach, or suffer others to hear him; they refused to make use of him in the spiritual building, either to preach him themselves, or allow others to do it; they rejected him with contempt; they set him at nought, and preferred a thief and a robber to him;
is become the head stone of the corner; Christ is the corner stone, that unites elect angels and elect men together, Jews and Gentiles, Old and New Testament saints, saints above and below, saints in all ages and places; and he is the head stone, or chief corner stone, for strength and beauty, and the head of the corner; or of persons most eminent, who are sometimes called the corner, Judg 20:2. Christ is exalted above all; he is the head of principalities and powers, the angels; he is made higher than the kings of the earth; and is the head of the body, the church, an head both of eminence and influence.
(e) Zohar in Exod. fol. 93. 3. Vid. Tikkune Zohar, Correct. 5. fol. 15. 2. (f) Comment. in Mic. v. 2.
John Wesley
118:22 The builders - The commonwealth of Israel and the church of God are here and elsewhere compared to a building, wherein, as the people are the stones, so the princes and rulers are the builders. And as these master - builders rejected David, so their successors rejected Christ. Head stone - The chief stone in the whole building, by which the several parts of the building are upheld and firmly united together. Thus David united all the tribes and families of Israel: and thus Christ united Jews and Gentiles together. And therefore this place is justly expounded of Christ, Mk 12:10; Acts 4:11; Rom 9:32; Eph 2:20. And to him the words agree more properly than to David.
Robert Jamieson, A. R. Fausset and David Brown
118:22 These words are applied by Christ (Mt 21:42) to Himself, as the foundation of the Church (compare Acts 4:11; Eph 2:20; 1Pet 2:4, 1Pet 2:7). It may here denote God's wondrous exaltation to power and influence of him whom the rulers of the nation despised. Whether (see on Ps 118:1) David or Zerubbabel (compare Hag 2:2; Zech 4:7-10) be primarily meant, there is here typically represented God's more wonderful doings in exalting Christ, crucified as an impostor, to be the Prince and Saviour and Head of His Church.
117:22117:22: Վէմն զոր անարգեցին շինօղքն, նա՛ եղեւ գլուխ անկեան։
22 Քարն այն, որ շինարարներն արհամարհեցին, ա՛յն դարձաւ անկիւնաքար:
22 Այն քարը, որ շինողները անարգեցին, Անկիւնին գլուխը եղաւ։
Վէմն զոր անարգեցին շինօղքն, նա եղեւ գլուխ անկեան:

117:22: Վէմն զոր անարգեցին շինօղքն, նա՛ եղեւ գլուխ անկեան։
22 Քարն այն, որ շինարարներն արհամարհեցին, ա՛յն դարձաւ անկիւնաքար:
22 Այն քարը, որ շինողները անարգեցին, Անկիւնին գլուխը եղաւ։
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117:22117:22 Камень, который отвергли строители, соделался главою угла:
117:23 παρὰ παρα from; by κυρίου κυριος lord; master ἐγένετο γινομαι happen; become αὕτη ουτος this; he καὶ και and; even ἔστιν ειμι be θαυμαστὴ θαυμαστος wonderful ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight ἡμῶν ημων our
117:23. a Domino factum est istud et hoc mirabile in oculis nostrisThis is the Lord's doing , and it is wonderful in our eyes.
23. This is the LORD’S doing; it is marvelous in our eyes.
117:22 The stone [which] the builders refused is become the head [stone] of the corner:
117:22 Камень, который отвергли строители, соделался главою угла:
117:23
παρὰ παρα from; by
κυρίου κυριος lord; master
ἐγένετο γινομαι happen; become
αὕτη ουτος this; he
καὶ και and; even
ἔστιν ειμι be
θαυμαστὴ θαυμαστος wonderful
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
ἡμῶν ημων our
117:23. a Domino factum est istud et hoc mirabile in oculis nostris
This is the Lord's doing , and it is wonderful in our eyes.
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Albert Barnes: Notes on the Bible - 1834
118:23: This is the Lord's doing - Margin, as in Hebrew, "This is from the Lord." That is, It is to be traced to the Lord alone. It is not the result of human wisdom or power. The deliverance from danger - the raising up from the low condition - the change by which he who was rejected was restored to his rightful place - all this was to be traced to God alone. So it was in the case of the psalmist; so it was in the case of the Redeemer. None but God could have made him who was rejected, despised, crucified, and laid in the grave, the Saviour of a world. The place which the once rejected Redeemer now bears in the church - the honors bestowed on him as the head of the church - the triumph of his gospel in the world - all prove that it is the work of God.
It is marvelous in our eyes - It is suited to excite wonder. It is not one of those things which are to be ranked with the common and well-known events that are easily explained, and that excite no wonder; it is one of those things which cannot be explained by any known law; which belong to the "supernatural;" which bear the marks of a direct divine interposition; which are suited to excite the admiration of mankind. Thus it was in the case of the psalmist; thus, pre-eminently, it was in the case of the Redeemer. No operation of natural laws will constitute a sufficient explanation of the latter. It is a matter for wonder, for rejoicing, and for praise, that one, despised, rejected, crucified, has been raised from the grave; that his religion has spread so far over the world; that it influences mankind as it does; and that he himself is exalted to a rank "far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come." Eph 1:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:23: the Lord's doing: Heb. from the Lord, Act 2:32-36, Act 3:14, Act 3:15, Act 5:31, Act 5:32; Eph 1:19-22
it is: Job 5:9; Act 4:13, Act 13:41
John Gill
118:23 This is the Lord's doing,.... This stone is from the Lord, Gen 49:24; it is of his choosing, appointing, and laying: the rejection of it by the builders is through his permission and will; they did no other things than what his hand and counsel determined should be done, Acts 2:23; and the exaltation of it, or the making it the head of the corner, was of him; he highly exalted him at his right hand, above every name, creature, and thing;
Tit is marvellous in our eyes; the stone itself is wonderful to look at, for its beauty, strength, and usefulness; the wisdom, love, care, and power of God, in laying it, are astonishing; the distinguishing grace of God in selecting some stones out of the common quarry, making them lively stones, and building them on this foundation stone, is exceeding marvellous: and so are both the rejection and exaltation of it; that so precious a stone should be refused, and, when treated with so much neglect and contempt, should be exalted. The Targum is,
"from the Lord was this, said the builders; this is marvellous in our sight, said the sons of Jesse.''
117:23117:23: ՚Ի Տեառնէ եղեւ այս, եւ է սքանչելի՛ առաջի աչաց մերոց[7531]։ [7531] Ոմանք.Սքանչելի յաչս մեր։
23 Տիրոջից եղաւ այս բանը, եւ սքանչելի է մեր աչքերին:
23 Ասիկա Տէրոջմէն եղաւ եւ Զարմանալի է ասիկա մեր աչքերուն։
Ի Տեառնէ եղեւ այս, եւ է սքանչելի առաջի աչաց մերոց:

117:23: ՚Ի Տեառնէ եղեւ այս, եւ է սքանչելի՛ առաջի աչաց մերոց[7531]։
[7531] Ոմանք.Սքանչելի յաչս մեր։
23 Տիրոջից եղաւ այս բանը, եւ սքանչելի է մեր աչքերին:
23 Ասիկա Տէրոջմէն եղաւ եւ Զարմանալի է ասիկա մեր աչքերուն։
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117:23117:23 это от Господа, и есть дивно в очах наших.
117:24 αὕτη ουτος this; he ἡ ο the ἡμέρα ημερα day ἣν ος who; what ἐποίησεν ποιεω do; make ὁ ο the κύριος κυριος lord; master ἀγαλλιασώμεθα αγαλλιαω jump for joy καὶ και and; even εὐφρανθῶμεν ευφραινω celebrate; cheer ἐν εν in αὐτῇ αυτος he; him
117:24. haec est dies quam fecit Dominus exultemus et laetemur in eaThis is the day which the Lord hath made: let us be glad and rejoice therein.
24. This is the day which the LORD hath made; we will rejoice and be glad in it.
117:23 This is the LORD' S doing; it [is] marvellous in our eyes:
117:23 это от Господа, и есть дивно в очах наших.
117:24
αὕτη ουτος this; he
ἡ ο the
ἡμέρα ημερα day
ἣν ος who; what
ἐποίησεν ποιεω do; make
ὁ ο the
κύριος κυριος lord; master
ἀγαλλιασώμεθα αγαλλιαω jump for joy
καὶ και and; even
εὐφρανθῶμεν ευφραινω celebrate; cheer
ἐν εν in
αὐτῇ αυτος he; him
117:24. haec est dies quam fecit Dominus exultemus et laetemur in ea
This is the day which the Lord hath made: let us be glad and rejoice therein.
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Adam Clarke: Commentary on the Bible - 1831
118:24: This is the day which the Lord hath made - As the Lord hath called me to triumph, this is the day which he hath appointed for that purpose. This is a gracious opportunity; I will improve it to his glory.
Albert Barnes: Notes on the Bible - 1834
118:24: This is the day which the Lord hath made - As if it were a new day, made for this very occasion; a day which the writer of the psalm did not expect to see, and which seemed therefore to have been created out of the ordinary course, and added to the other days. He was in danger of death; his days were likely to be cut off and ended, so that he should see no more. But God had spared him, and added this joyous day to his life; and it was meet that for this he should be praised. It was so full of joy, so unexpected, so bright, so cheerful, that it appeared to be a new day coming fresh from the hand of the Almighty, unlike the other days of the year. So the Sabbath - the day that commemorates the resurrection of the Redeemer - is God's day. He claims it. He seems to have made it anew for man. Amidst the other days of the week - in a world where the ordinary days are filled up with so much of earth, so much toil, trouble, care, vexation, vanity, wickedness - it seems like one of the days that God made when he first made the world; before sin and sorrow entered; when all was calm, serene, happy. The Sabbath is so calm, so bright, so cheerful, so benign in its influence; it is so full of pleasant and holy associations and reminiscences, that it seems to be a day fresh from the hand of God, unlike the other days of the week, and made especially, as if by a new act of creation, for the good of mankind. So when a man is raised up from sickness - from the borders of the grave - it seems to be a new life given to him. Each day, week, month, year that he may live, is so much added to his life, as if it were created anew for this very purpose. He should, therefore, regard it not as his own, but as so much given to him by the special mercy and providence of God - as if added on to his life. Compare Isa 38:5.
We will rejoice and be glad in it - The psalmist, and all who united with him in his thanksgivings. So the Christian Sabbath. It is a day of joy - all joy, and no sorrow. It is a day to be happy in; a day of rest; a day, when the cares and toils of life are suspended; a day, when we are no longer harassed with those things which vex us in the worldliness of the week; a day, when we think of God, of redemption, of hope, of heaven. The Sabbath should be a day of joy, and not of gloom; it would be the happiest of all days to weary and jaded people everywhere, if they observed it aright. In a world of toil and sorrow, it is among the richest of God's blessings to people; it strengthens, refreshes, and cheers the heart of burdened and sorrowful man here; it lifts the soul to joyous contemplation of that eternal Sabbath where wearisome toll and sorrow shall be no more.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:24: the day: Zac 3:9; Mat 28:1-8; Joh 20:19, Joh 20:20; Act 20:7; Rev 1:10
we will: Psa 84:10; Kg1 8:66; Ch2 20:26-28; Neh 8:10; Isa 58:13
Geneva 1599
118:24 This [is] the (l) day [which] the LORD hath made; we will rejoice and be glad in it.
(l) In which God has shown chiefly his mercy, by appointing me king and delivering his Church.
John Gill
118:24 This is the day which the Lord hath made,.... Famous and remarkable for the above events. Meaning either the day of Christ's entrance into Jerusalem, in order to be delivered up to the Jews, and suffer and die in the place of his people; to which the following words agree: or the day of his resurrection (g) from the dead; when God gave him glory, and was matter of joy to those for whose justification he rose; or the Lord's day, kept in commemoration of it: or rather the whole Gospel dispensation, made a bright day by the sun of righteousness; and which is the now present day of salvation;
we will rejoice and be glad in it; because of the blessings of grace, peace, pardon, righteousness, and salvation, which came through the humiliation and exaltation of Christ, and are published in the everlasting Gospel. The Targum is,
"this day the Lord hath made, said the builders; let us rejoice and be glad in it, said the sons of Jesse.''
(g) So Suidas in voce which he observes fell on March 25.
John Wesley
118:24 Made - Or sanctified as a season never to be forgotten.
Robert Jamieson, A. R. Fausset and David Brown
118:24 This is the day--or period distinguished by God's favor of all others.
117:24117:24: Այսօր է զոր արար Տէր, եկա՛յք ցնծասցուք եւ ուրա՛խ եղիցուք ՚ի սմա։
24 Սա է օրն այն, որ Տէրն ստեղծեց. եկէ՛ք ցնծանք եւ ուրախանանք այսօր:
24 Այս այն օրն է, որ Տէրը ստեղծեց. Ցնծանք եւ ուրախ ըլլանք անոր մէջ։
Այսօր է զոր արար Տէր, եկայք ցնծասցուք եւ ուրախ եղիցուք ի սմա:

117:24: Այսօր է զոր արար Տէր, եկա՛յք ցնծասցուք եւ ուրա՛խ եղիցուք ՚ի սմա։
24 Սա է օրն այն, որ Տէրն ստեղծեց. եկէ՛ք ցնծանք եւ ուրախանանք այսօր:
24 Այս այն օրն է, որ Տէրը ստեղծեց. Ցնծանք եւ ուրախ ըլլանք անոր մէջ։
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117:24117:24 Сей день сотворил Господь: возрадуемся и возвеселимся в оный!
117:25 ὦ ω.1 oh! κύριε κυριος lord; master σῶσον σωζω save δή δη in fact ὦ ω.1 oh! κύριε κυριος lord; master εὐόδωσον ευοδοω prosper δή δη in fact
117:25. obsecro Domine salva obsecro obsecro Domine prosperare obsecroO Lord, save me: O Lord, give good success.
25. Save now, we beseech thee, O LORD: O LORD, we beseech thee, send now prosperity.
117:24 This [is] the day [which] the LORD hath made; we will rejoice and be glad in it:
117:24 Сей день сотворил Господь: возрадуемся и возвеселимся в оный!
117:25
ὦ ω.1 oh!
κύριε κυριος lord; master
σῶσον σωζω save
δή δη in fact
ὦ ω.1 oh!
κύριε κυριος lord; master
εὐόδωσον ευοδοω prosper
δή δη in fact
117:25. obsecro Domine salva obsecro obsecro Domine prosperare obsecro
O Lord, save me: O Lord, give good success.
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Adam Clarke: Commentary on the Bible - 1831
118:25: Save now, I beseech thee - These words were sung by the Jews on the feast of tabernacles, when carrying green branches in their hands; and from the הושיעה נא hoshiah nna, we have the word hosanna. This was sung by the Jewish children when Christ made his public entry into Jerusalem. See Mat 21:9 (note), and see the note there, in which the word and the circumstance are both explained.
Albert Barnes: Notes on the Bible - 1834
118:25: Save now, I beseech thee, O Lord ... - The word save here seems to be used in the general sense of imploring the divine interposition and mercy. It is a part of the word which in the New Testament is rendered "Hosanna" - save now Mat 21:9 - and is the language which the multitudes employed when they followed the Saviour as he went from the Mount of Olives to Jerusalem. The language which they used on that occasion was borrowed from this psalm, and was eminently appropriate to the occasion - "Hosanna - blessed be he that cometh in the name of the Lord;" but the fact that it was thus employed does not prove that the psalm had original reference to the Messiah. The language was not improbably used on high festivals, and would be naturally employed when the Messiah came.
Send now prosperity - Give success; be favorable. God had interposed, and now the prayer is, that there might be continued and uninterrupted prosperity; that as the tide had begun to turn in the psalmist's favor, it might recede no more; that the calamities and woes which he had experienced might not be repeated. This was omitted in the acclamations of the multitude that attended the Saviour Mat 21:9; but it is eminently an appropriate prayer to be used in connection with his coming - since his coming, whether to the world, to an individual, to a church, or to a community, brings the highest kind of "prosperity" in its train.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:25: Save: Psa 20:9, Psa 22:21, Psa 69:1, Psa 69:13
send now: Psa 90:17
Geneva 1599
118:25 Save now, I beseech thee, (m) O LORD: O LORD, I beseech thee, send now prosperity.
(m) The people pray for the prosperity of David's kingdom, who was the figure of Christ.
John Gill
118:25 Save now, I beseech thee, O Lord,.... Or, "we beseech thee"; for they are the words of the people, wishing all health and happiness to their king; and it is as if they had said, "vivat rex", that is, "let the king live", or, "God save the King": and no doubt these words were used by the people, when all the tribes united and made David king over all Israel, and when he became the head of the corner; which was attended with the shouts and acclamations of the people, expressing themselves after this manner, And certain it is that these words were used by the followers of Christ, and applied to him, when he made his public entry into Jerusalem, crying, "hosanna" to the son of David. The word "hosanna" is the same with "save now"; and is compounded of the two words in the text thus translated, Mt 21:9;
O Lord, I beseech thee, send now prosperity; to our King: give him success in all his undertakings, and victory over all his enemies; may the pleasure of the Lord prosper in his hands; may his Gospel run and be glorified, and be spread all over the world, and multitudes bow to the sceptre of his kingdom; may his kingdom be enlarged, and his dominion be from sea to sea; and may this spiritual building rise, and be brought to perfection, of which he is the foundation and chief corner stone. The allusion may be to the shouts usually made at the laying of the foundation or corner stone of any considerable edifice, and at the bringing in the head stone of it; see Ezra 3:11.
John Wesley
118:25 We - These seem to be the words of the Levites, to whom he spake Ps 118:19.
Robert Jamieson, A. R. Fausset and David Brown
118:25 Save now--Hebrew, "Hosanna" (compare Ps 115:2, &c., as to now) a form of prayer (Ps 20:9), since, in our use, of praise.
117:25117:25: Ո՛ Տէր փրկեա՛ ո՛ Տէր առաջնորդեա՛.
25 Ո՛վ Տէր, փրկի՛ր, ո՛վ Տէր, առաջնորդի՛ր:
25 Հիմա կ’աղաչեմ, ո՛վ Տէր, փրկէ՛.Հիմա կ’աղաչեմ, ո՛վ Տէր, յաջողցուր։
Ո՛ Տէր, փրկեա, ո՛ Տէր, առաջնորդեա:

117:25: Ո՛ Տէր փրկեա՛ ո՛ Տէր առաջնորդեա՛.
25 Ո՛վ Տէր, փրկի՛ր, ո՛վ Տէր, առաջնորդի՛ր:
25 Հիմա կ’աղաչեմ, ո՛վ Տէր, փրկէ՛.Հիմա կ’աղաչեմ, ո՛վ Տէր, յաջողցուր։
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117:25117:25 О, Господи, спаси же! О, Господи, споспешествуй же!
117:26 εὐλογημένος ευλογεω commend; acclaim ὁ ο the ἐρχόμενος ερχομαι come; go ἐν εν in ὀνόματι ονομα name; notable κυρίου κυριος lord; master εὐλογήκαμεν ευλογεω commend; acclaim ὑμᾶς υμας you ἐξ εκ from; out of οἴκου οικος home; household κυρίου κυριος lord; master
117:26. benedictus qui venit in nomine Domini benediximus vobis de domo DominiBlessed be he that cometh in the name of the Lord. We have blessed you out of the house of the Lord.
26. Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.
117:25 Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity:
117:25 О, Господи, спаси же! О, Господи, споспешествуй же!
117:26
εὐλογημένος ευλογεω commend; acclaim
ὁ ο the
ἐρχόμενος ερχομαι come; go
ἐν εν in
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
εὐλογήκαμεν ευλογεω commend; acclaim
ὑμᾶς υμας you
ἐξ εκ from; out of
οἴκου οικος home; household
κυρίου κυριος lord; master
117:26. benedictus qui venit in nomine Domini benediximus vobis de domo Domini
Blessed be he that cometh in the name of the Lord. We have blessed you out of the house of the Lord.
ru▾ LXX-gloss▾ vulgate▾
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
26. Здесь изображается процессия, идущая к храму и воспевающая: "благословен грядущий во имя Господне", на что священники отвечают: "благословляем..."
Adam Clarke: Commentary on the Bible - 1831
118:26: We have blessed you - The answer of the Levities to the king.
Albert Barnes: Notes on the Bible - 1834
118:26: Blessed be he that cometh in the name of the Lord - See the notes at Mat 21:9. This is the language of those who had charge of the sanctuary, addressing him who came in the name of the Lord to present his thank-offering. It is the language of welcome; the assurance that his offering would be acceptable to God. It was applicable to the Messiah, as coming in the name of the Lord, and was so used by the multitudes Mat 21:9, and by the Saviour himself Mat 23:39; but this use of the language does not prove that it had original reference to him. The Old Testament abounds in language which may thus be employed to express ideas under the Christian dispensation; but this does not prove that all such language was originally designed to refer to that dispensation.
We have blessed you out of the house of the Lord - We, the priests, the ministers of religion, have pronounced and do pronounce you blessed. We welcome your approach. You may come freely with your thank-offering. It will be accepted of the Lord. You come under our benediction, and the benediction of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:26: Blessed: Zac 4:7; Mat 21:9, Mat 23:39; Mar 11:9, Mar 11:10; Luk 19:38; Joh 12:13
we have: Psa 134:3; Num 6:23-26
Geneva 1599
118:26 Blessed [be] he that cometh in the name of the LORD: (n) we have blessed you out of the house of the LORD.
(n) Who are the priests, and have the charge of it, as in (Num 6:23).
John Gill
118:26 Blessed be he that cometh in the name of the Lord,.... These words were used by the multitude that followed Christ, as he went into Jerusalem, in order to eat his last passover, and suffer and die for his people, and are applied to him; as also by his disciples, who expressed them thus, "Blessed be the King that cometh", &c. Lk 19:38; the King Messiah, who came from heaven to earth, from his Father into this world, to save the chief of sinners; who now came to Jerusalem on that errand, and into the temple, as the proprietor of it; where he showed his power, and exercised his authority: he came not in his own name, but in his Father's name; and not to do his own will, but his; nor did he seek his own glory, but his Father's: he came as his servant to do his work; he came with a commission from him, by his order, and to obey his commands, which he did; he came with his full consent and will, and, as man and Mediator, was helped and assisted by him; and as such he is pronounced blessed: all blessing, happiness, and honour, are wished for him, and ascribed unto him, as his just due; being Lord and King, Saviour and Redeemer, of his people;
we have blessed you out of the house of the Lord; these are the words of the priests, one part of whose office it was to bless the people, Num 6:23; but these were not the chief priests of the Jews in Christ's time; for they were displeased with the multitude, and with the children in the temple, for crying "hosanna" to the son of David, and wishing well to him, Mt 21:15. But the disciples of Christ, or ministers of the Gospel, who blessed the people that blessed their Lord and Master; or wished well to them, and prayed for them that wished well to him. The sense is, either we who are of the house of the Lord bless you; we who stand there, and serve him, are rulers of the household of God, and stewards of the mysteries of grace: or we bless you, and pray for your welfare, who are of the household of faith; who are fellow citizens with the saints, and of the household of God: or we bless you with provisions out of the house of God; with the goodness and fatness of his house, the word and ordinances, by administering them to you: or we pray that the Lord would bless you out of Zion, or out of the highest heavens, where he is; even with all spiritual blessings, in heavenly places in Christ Jesus; see Ps 134:1. The Targum of this verse Ps 118:25, is,
"We beseech thee, O Lord, "save" now, said the builders; We beseech thee, O Lord, send now prosperity, said Jesse and his wife. Blessed be he that cometh in the name of the Lord, said the builders; Let us bless you out of the house of the sanctuary of the Lord, said David.''
John Wesley
118:26 Blessed - We pray that God would bless his person and government. Cometh - To the throne; or from his Father into the world: who is known by the name of him that cometh or was to come, and of whom this very word is used, Gen 49:10; Is 35:4. Name - By commission from him. We - We who are the Lord's ministers attending upon him in his house, and appointed to bless in his name, Num 6:23; Deut 10:8. So these are the words of the priests.
Robert Jamieson, A. R. Fausset and David Brown
118:26 he that cometh . . . Lord--As above intimated, this may be applied to the visible head of the Jewish Church entering the sanctuary, as leading the procession; typically it belongs to Him of whom the phrase became an epithet (Mal 3:1; Mt 21:9).
117:26117:26: օրհնեալ որ գալոցդ ես յանուն Տեառն, եւ օրհնեցաք զքեզ յանուանէ Տեառն[7532]։ [7532] Ոմանք.Որ գալոց է անուամբ Տեառն... զքեզ ՚ի տանէ Տեառն։
26 Օրհնեալ ես դու, որ պիտի գաս Տիրոջ անունով, մենք օրհնեցինք քեզ Տիրոջ տնից:
26 Օրհնեալ ըլլայ ա՛ն, որ Տէրոջը անունովը կու գայ։Օրհնեցինք քեզ Տէրոջը տունէն։
Օրհնեալ որ գալոցդ ես յանուն Տեառն, եւ օրհնեցաք [693]զքեզ ի տանէ Տեառն:

117:26: օրհնեալ որ գալոցդ ես յանուն Տեառն, եւ օրհնեցաք զքեզ յանուանէ Տեառն[7532]։
[7532] Ոմանք.Որ գալոց է անուամբ Տեառն... զքեզ ՚ի տանէ Տեառն։
26 Օրհնեալ ես դու, որ պիտի գաս Տիրոջ անունով, մենք օրհնեցինք քեզ Տիրոջ տնից:
26 Օրհնեալ ըլլայ ա՛ն, որ Տէրոջը անունովը կու գայ։Օրհնեցինք քեզ Տէրոջը տունէն։
zohrab-1805▾ eastern-1994▾ western am▾
117:26117:26 Благословен грядущий во имя Господне! Благословляем вас из дома Господня.
117:27 θεὸς θεος God κύριος κυριος lord; master καὶ και and; even ἐπέφανεν επιφαινω manifest ἡμῖν ημιν us συστήσασθε συνιστημι introduce; establish ἑορτὴν εορτη festival; feast ἐν εν in τοῖς ο the πυκάζουσιν πυκαζω till; until τῶν ο the κεράτων κερας horn τοῦ ο the θυσιαστηρίου θυσιαστηριον altar
117:27. Deus Dominus et apparuit nobis frequentate sollemnitatem in frondosis usque ad cornua altarisThe Lord is God, and he hath shone upon us. Appoint a solemn day, with shady boughs, even to the horn of the altar.
27. The LORD is God, and he hath given us light: bind the sacrifice with cords, even unto the horns of the altar.
117:26 Blessed [be] he that cometh in the name of the LORD: we have blessed you out of the house of the LORD:
117:26 Благословен грядущий во имя Господне! Благословляем вас из дома Господня.
117:27
θεὸς θεος God
κύριος κυριος lord; master
καὶ και and; even
ἐπέφανεν επιφαινω manifest
ἡμῖν ημιν us
συστήσασθε συνιστημι introduce; establish
ἑορτὴν εορτη festival; feast
ἐν εν in
τοῖς ο the
πυκάζουσιν πυκαζω till; until
τῶν ο the
κεράτων κερας horn
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
117:27. Deus Dominus et apparuit nobis frequentate sollemnitatem in frondosis usque ad cornua altaris
The Lord is God, and he hath shone upon us. Appoint a solemn day, with shady boughs, even to the horn of the altar.
ru▾ LXX-gloss▾ vulgate▾
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
27:-29. Господь явился нам - дал возможность окончить постройку храма. Писатель приглашает торжественно отпраздновать этот день обилием жертв, возлагая мяса, назначенные в жертву, на рога жертвенника, что и требовалось законом, а затем приглашает всех вообще воспевать Господа.

Образ "камня" (22: стих) Иисус Христос прилагает к Себе Самому (Мф XXI:42; Мк XII:14; Лк XX:17) и к Нему же относят это выражение и другие писатели (Деян IV:11; 1: Пет II:7). Под храмом, стены которого соединяет камень, нужно разуметь церковь, основанную на Христе, Который примирил человека с Богом; разумеют и два естества в Иисусе Христе, как две стены здания объединяются на одном камне. Можно этот образ понимать и как указание, что с пришествием Христа Ветхий Завет нашел в Его жизни, учении и страданиях свое завершение, началась новая жизнь, создалось новое здание. Псалом - прообразовательный.
Adam Clarke: Commentary on the Bible - 1831
118:27: God is the Lord - Rather אל יהוה El Yehovah, the strong God Jehovah.
Which hath showed us light - ויאר לנו vaiyaer lanu, "And he will illuminate us." Perhaps at this time a Divine splendor shone upon the whole procession; a proof of God's approbation.
Bind the sacrifice with cords - The Chaldee paraphrases this verse thus: "Samuel the prophet said, Bind the little one with chains for a solemn sacrifice, until ye have sacrificed him and sprinkled his blood on the horns of the altar." It is supposed that the words refer to the feast of tabernacles, and חג chag here means the festival victim. Several translate the original "keep the festival with thick boughs of the horns of the altar." In this sense the Vulgate and Septuagint understood the passage. David in this entry into the temple was a type of our blessed Lord, who made a similar entry, as related Mat 21:8-10.
Albert Barnes: Notes on the Bible - 1834
118:27: God is the Lord - Still the language of the priests in their official capacity. The meaning here seems to be "God is Yahweh;" or, Jehovah is the true God. It is an utterance of the priesthood in regard to the great truth which they were appointed specifically to maintain - that Yahweh is the true God, and that he only is to be worshipped. This truth it was appropriate to enunciate on all occasions; and it was especially appropriate to be enunciated when a prince, who had been rescued from danger and death, came, as the restored leader of the people of God, to acknowledge his gracious intervention. On such an occasion - in view of the rank and character of him who came - and in view of what God had done for him - it was proper for the ministers of religion to announce in the most solemn manner, that Yahweh was the only true and living God.
Which hath showed us light - Who has given us light in the days of our darkness and adversity; who has restored us to prosperity, and bestowed on us the blessings of safety and of peace.
Bind the sacrifice with cords - Come freely with the sacrificial victim; with the offering which is to be presented to God in sacrifice. The word - חג châ g - commonly means a festival or feast, Exo 10:9; Exo 12:14; and then it means a festival-sacrifice, a victim, Exo 23:18; Mal 2:3. The Septuagint and Vulgate render it, "Prepare a solemn feast." Our translation probably expresses the true sense. The word rendered cords, means properly anything interwoven or interlaced. Then it means a cord, a braid, a wreath; and then a branch with thick foliage. Different interpretations have been given of the passage here, but probably the word is correctly rendered cords.
Unto the horns of the altar - altars were often made with projections or "horns" on the four corners. Exo 27:2; Exo 30:2; Exo 37:25; Kg1 2:28. Whether the animal was actually bound to the altar when it was slain, is not certain; but there would seem to be an allusion to such a custom here. Lead up the victim; make it ready; bind it even to the altar, preparatory to the sacrifice. The language is that of welcome addressed to him who led up the victim - meaning that his sacrifice would be acceptable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:27: God: Kg1 18:21, Kg1 18:39
showed: Psa 18:28, Psa 37:6; Est 8:16; Isa 9:2, Isa 60:1; Mic 7:9; Mal 4:2; Joh 8:12; Pe1 2:9
bind: Psa 51:18, Psa 51:19; Kg1 8:63, Kg1 8:64; Ch1 29:21; Heb 13:15
the horns: Exo 27:2, Exo 38:2
Geneva 1599
118:27 God [is] the LORD, which hath shewed us (o) light: bind the sacrifice with cords, [even] unto the horns of the altar.
(o) Because he has restored us from darkness to light, we will offer sacrifices and praises to him.
John Gill
118:27 God is the Lord, which hath showed us light,.... These are the words of the people, acknowledging divine favours; particularly that the Lord had caused his face to shine upon them, as the priest wished for, Num 6:25. The Lord might be said to show them light, by sending the Messiah to them, who came a light into the world; by making a Gospel day, for which they expressed their gladness, Ps 118:24; by causing the light of his glorious Gospel to shine into their hearts; by making them who were darkness light, the darkness of ignorance and unbelief to pass away, and the true light to shine; by lifting up the light of his countenance upon them, and giving them hopes of the light of glory and happiness, and making them meet to be partakers of the inheritance with the saints in light; for all which they are thankful, and call for sacrifices;
bind the sacrifice with cords, even unto the horns of the altar; that is, the lamb, as the Targum and Aben Ezra. Take a lamb for sacrifice, and bind it with cords; and being bound, lead it to the altar; there slay it, and then pour the blood upon the horns of it; which were the usual rites in sacrifice. Or bring a large number of sacrifices bound, as many as will fill the court, even up to the horns of the altar, upon this joyful occasion: for the sacrifice was not bound to the horns of the altar; but it denotes here such a number of sacrifices as would fill the court, and reach thither; so Gussetius (h) interprets it very rightly. But we are not to think of slain beasts, but of holy and living sacrifices, even the persons of God's people; their bodies and souls, and their sacrifices of praise and thanksgiving; since this refers to Gospel times; whose hearts in such service are to be united to fear the Lord, and fixed trusting in him; and are to be drawn to it with the cords of love, which are more than all whole burnt offerings; and which sacrifices are to be brought to the altar, Christ; which is most holy, and sanctifies gifts and persons, and renders them acceptable to God; and which is to be compassed about with songs of deliverance and salvation, by persons from every quarter, the four corners of the earth. Luther renders it,
"adorn the feast with leaves;''
and others,
"bind on the feast day branches,''
of trees, as was usual on the feast of tabernacles; see Lev 23:40; and it was usual with the Heathens to strew their altars with green herbs and flowers (i), particularly vervain, put for all other sweet herbs (k): hence Ovid (l) calls them "herbosas aras"; which the Septuagint and Vulgate Latin versions seem to countenance.
(h) Comment. Ebr. p. 87. (i) Martial. l. 3. Ep. 24. "virides aras". Vid. Ovid. de Trist. l. 3. Eleg. 13. "Ramis tegerem ut frondentibus aras", Virgil. Aeneid. 3. v. 25. (k) Terent. Andria, 4. 2. (l) Metamorph. l. 15. Fab. 49.
John Wesley
118:27 The Lord - Or, The mighty God, as this name of God signifies, and as he shewed himself to be by this, his wonderful work. Who - Who hath scattered our dark clouds, and put us into a state of peace, and safety, and happiness. The horns - These are supposed to he made for this very use, that the beasts should be bound and killed there. These three last verses are David's words.
Robert Jamieson, A. R. Fausset and David Brown
118:27 showed us light--or favor (Ps 27:1; Ps 97:11). With the sacrificial victim brought bound to the altar is united the more spiritual offering of praise (Ps 50:14, Ps 50:23), expressed in the terms with which the Psalm opened.
117:27117:27: Տէր Աստուած մեր երեւեցաւ մեզ, արարէ՛ք տօնս ուրախութեան կանխաւ, մինչեւ յանկիւնս սեղանոյ։
27 Մե՛ր Տէր Աստուածը երեւաց մեզ, կատարեցէ՛ք տօնն ուրախութեան մատղաշ ճիւղերով՝ մուտքից մինչեւ անկիւնները սեղանի:
27 Տէրը Աստուած է եւ լոյս կը ցուցնէ մեզի։Զոհի անասունները չուաններով կապեցէք Ու սեղանին եղջիւրներուն մօտեցուցէք։
[694]Տէր Աստուած մեր երեւեցաւ մեզ, արարէք տօնս ուրախութեան կանխաւ` մինչեւ յանկիւնս`` սեղանոյ:

117:27: Տէր Աստուած մեր երեւեցաւ մեզ, արարէ՛ք տօնս ուրախութեան կանխաւ, մինչեւ յանկիւնս սեղանոյ։
27 Մե՛ր Տէր Աստուածը երեւաց մեզ, կատարեցէ՛ք տօնն ուրախութեան մատղաշ ճիւղերով՝ մուտքից մինչեւ անկիւնները սեղանի:
27 Տէրը Աստուած է եւ լոյս կը ցուցնէ մեզի։Զոհի անասունները չուաններով կապեցէք Ու սեղանին եղջիւրներուն մօտեցուցէք։
zohrab-1805▾ eastern-1994▾ western am▾
117:27117:27 Бог Господь, и осиял нас; вяжите вервями жертву, {ведите} к рогам жертвенника.
117:28 θεός θεος God μου μου of me; mine εἶ ειμι be σύ συ you καὶ και and; even ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you θεός θεος God μου μου of me; mine εἶ ειμι be σύ συ you καὶ και and; even ὑψώσω υψοω elevate; lift up σε σε.1 you ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you ὅτι οτι since; that ἐπήκουσάς επακουω hear from μου μου of me; mine καὶ και and; even ἐγένου γινομαι happen; become μοι μοι me εἰς εις into; for σωτηρίαν σωτηρια safety
117:28. Deus meus es tu et confitebor tibi Deus meus es tu exaltabo teThou art my God, and I will praise thee: thou art my God, and I will exalt thee. I will praise thee, because thou hast heard me, and art become my salvation.
28. Thou art my God, and I will give thanks unto thee: thou art my God, I will exalt thee.
117:27 God [is] the LORD, which hath shewed us light: bind the sacrifice with cords, [even] unto the horns of the altar:
117:27 Бог Господь, и осиял нас; вяжите вервями жертву, {ведите} к рогам жертвенника.
117:28
θεός θεος God
μου μου of me; mine
εἶ ειμι be
σύ συ you
καὶ και and; even
ἐξομολογήσομαί εξομολογεω concede; confess
σοι σοι you
θεός θεος God
μου μου of me; mine
εἶ ειμι be
σύ συ you
καὶ και and; even
ὑψώσω υψοω elevate; lift up
σε σε.1 you
ἐξομολογήσομαί εξομολογεω concede; confess
σοι σοι you
ὅτι οτι since; that
ἐπήκουσάς επακουω hear from
μου μου of me; mine
καὶ και and; even
ἐγένου γινομαι happen; become
μοι μοι me
εἰς εις into; for
σωτηρίαν σωτηρια safety
117:28. Deus meus es tu et confitebor tibi Deus meus es tu exaltabo te
Thou art my God, and I will praise thee: thou art my God, and I will exalt thee. I will praise thee, because thou hast heard me, and art become my salvation.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
118:28: Thou art my God, and I will praise thee - This is the language of the author of the psalm - his solemn profession before the sanctuary and the altar; his response to the priesthood. In Psa 118:27, they had declared that "Jehovah alone was God;" to this he now replies, that he acknowledges, it; he recognizes him as the true God, and as his God; he comes to praise him; and he professes his purpose always to exalt him as his God.
Thou art my God, I will exalt thee - Repeating the solemn declaration that Yahweh alone was the God whom he worshipped, and that it was his purpose always to magnify his name.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:28: my God: Psa 145:1, Psa 146:2; Exo 15:2; Isa 12:2, Isa 25:1, Isa 25:9
John Gill
118:28 Thou art my God, and I will praise thee,.... These are the words of David, asserting his interest in God as his covenant God; and which is the great blessing of the covenant, and the greatest happiness of men, and will always continue; and for which there is abundant reason for praise: it is an instance of distinguishing grace, all evidence or everlasting love, and the foundation of all comfort and happiness here and hereafter;
thou art my God, one will exalt thee; in my heart, and with my lips; and call upon others to join with me in it, as in Ps 118:29. The Targum is,
"thou art my God, and I will confess before thee; thou art my God, and I will praise thee, said David: Samuel replied, and said, Praise, O ye congregation of Israel;''
who are addressed in the next words.
117:28117:28: Աստուած իմ ես դու խոստովան եղէց քեզ, Աստուած իմ ես դու՝ եւ բա՛րձր արարից զքեզ։ Խոստովան եղէց քեզ Տէր զի լուար ինձ, եւ եղեր ինձ ՚ի փրկութիւն[7533]։ [7533] Ոմանք.Ես դու, եւ խոստովան եղէց։
28 Դու իմ Աստուածն ես, պիտի գոհութիւն մատուցեմ քեզ, դու իմ Աստուածն ես, պիտի մեծարեմ քեզ: Գոհութիւն պիտի մատուցեմ քեզ, Տէ՛ր, քանզի լսեցիր ինձ, եւ ինձ համար փրկութիւն եղար:
28 Դուն ես իմ Աստուածս ու քեզի գոհութիւն պիտի մատուցանեմ։Ո՛վ իմ Աստուածս, քեզ պիտի բարձրացնեմ։
Աստուած իմ ես դու, եւ խոստովան եղէց քեզ. Աստուած իմ ես, դու եւ բարձր արարից զքեզ: [695]Խոստովան եղէց քեզ, Տէր, զի լուար ինձ, եւ եղեր ինձ ի փրկութիւն:

117:28: Աստուած իմ ես դու խոստովան եղէց քեզ, Աստուած իմ ես դու՝ եւ բա՛րձր արարից զքեզ։ Խոստովան եղէց քեզ Տէր զի լուար ինձ, եւ եղեր ինձ ՚ի փրկութիւն[7533]։
[7533] Ոմանք.Ես դու, եւ խոստովան եղէց։
28 Դու իմ Աստուածն ես, պիտի գոհութիւն մատուցեմ քեզ, դու իմ Աստուածն ես, պիտի մեծարեմ քեզ: Գոհութիւն պիտի մատուցեմ քեզ, Տէ՛ր, քանզի լսեցիր ինձ, եւ ինձ համար փրկութիւն եղար:
28 Դուն ես իմ Աստուածս ու քեզի գոհութիւն պիտի մատուցանեմ։Ո՛վ իմ Աստուածս, քեզ պիտի բարձրացնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
117:28117:28 Ты Бог мой: буду славить Тебя; Ты Бог мой: буду превозносить Тебя, [буду славить Тебя, ибо Ты услышал меня и соделался моим спасением].
117:29 ἐξομολογεῖσθε εξομολογεω concede; confess τῷ ο the κυρίῳ κυριος lord; master ὅτι οτι since; that ἀγαθός αγαθος good ὅτι οτι since; that εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him
117:29. confitemini Domino quoniam bonus quoniam in aeternum misericordia eiusO praise ye the Lord, for he is good: for his mercy endureth for ever.
29. O give thanks unto the LORD; for he is good: for his mercy for ever.
117:28 Thou [art] my God, and I will praise thee: [thou art] my God, I will exalt thee:
117:28 Ты Бог мой: буду славить Тебя; Ты Бог мой: буду превозносить Тебя, [буду славить Тебя, ибо Ты услышал меня и соделался моим спасением].
117:29
ἐξομολογεῖσθε εξομολογεω concede; confess
τῷ ο the
κυρίῳ κυριος lord; master
ὅτι οτι since; that
ἀγαθός αγαθος good
ὅτι οτι since; that
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τὸ ο the
ἔλεος ελεος mercy
αὐτοῦ αυτος he; him
117:29. confitemini Domino quoniam bonus quoniam in aeternum misericordia eius
O praise ye the Lord, for he is good: for his mercy endureth for ever.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
118:29: O give thanks unto the Lord - This is the general doxology or chorus. All join in thanksgiving, and they end as they began: "His mercy endureth for ever." It began at the creation of man; it will continue till the earth is burnt up.
Albert Barnes: Notes on the Bible - 1834
118:29: O give thanks unto the Lord ... - The psalm closes, as it began, with an exhortation to praise God. In the beginning of the psalm, it was a general exhortation; here it is an exhortation founded on the course of thought in the psalm, or as a proper conclusion from what had been referred to in the psalm. Evidence had been given that the Lord was good; on the ground of that, all people are exhorted to give him thanks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
118:29: Psa 118:1, Psa 103:17; Ezr 3:11; Isa 63:7
John Gill
118:29 O give thanks unto the Lord, for he is good,.... And thus the psalm ends as it began; there having been given many instances of the divine goodness, in hearing and delivering the psalmist when in distress; saving him from his enemies, when compassed about with them; sparing his life, when in great danger; and especially in making the stone rejected by the builders the head of the corner;
for his mercy endureth for ever; the above instances are proofs of it; and still it continues, and will for evermore. Here ends the great "Hallel", or hymn, sung at the passover and other festivals.
117:29117:29: Խոստովան եղերուք Տեառն, զի բարի է զի յաւիտեա՛ն է ողորմութիւն նորա[7534]։ Տունք. իը̃։ Գոբղայս. խդ̃։[7534] Ոմանք.Զի յաւիտեան է ողորմ նորա։
29 Գոհութիւն մատուցենք Տիրոջը, քանզի բարի է նա, քանզի յաւերժ է նրա ողորմութիւնը նրա:
29 Գոհացէ՛ք Տէրոջմէն, վասն զի բարի է, Վասն զի անոր ողորմութիւնը յաւիտեան է։
Խոստովան եղերուք Տեառն, զի բարի է, զի յաւիտեան է ողորմութիւն նորա:

117:29: Խոստովան եղերուք Տեառն, զի բարի է զի յաւիտեա՛ն է ողորմութիւն նորա[7534]։ Տունք. իը̃։ Գոբղայս. խդ̃։
[7534] Ոմանք.Զի յաւիտեան է ողորմ նորա։
29 Գոհութիւն մատուցենք Տիրոջը, քանզի բարի է նա, քանզի յաւերժ է նրա ողորմութիւնը նրա:
29 Գոհացէ՛ք Տէրոջմէն, վասն զի բարի է, Վասն զի անոր ողորմութիւնը յաւիտեան է։
zohrab-1805▾ eastern-1994▾ western am▾
117:29117:29 Славьте Господа, ибо Он благ, ибо вовек милость Его.