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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Этот псалом в еврейской Библии не имеет надписания. Но его положение среди псалмов, надписанных именем Давида, равно как и тесная связь с содержанием предыдущего псалма, в котором Давид приглашает праведных радоваться о Боге, но не выясняет, не дает уважительного для них основания следовать такому наставлению, в этом же псалме и указываются недосказанные ранее основания, все это заставляет считать его продолжением псалма XXXI и приписать его Давиду. Таким он считается у 7:0-ти и в Вульгате.

Праведные должны славословить Господа и петь Ему с инструментами (1-3) так как Он непогрешим в своих постановлениях. Он творец всего мира, земли и вод (4-8). Он всемогущ, всякое Его повеление исполняется; пред Ним народы бессильны (9-11). Блажен тот народ, которому покровительствует Господь! Он наблюдает над всем живущим на земле и никто не может бороться с Ним (12-17). Господь покровительствует боящимся Его и спасет их от бедствий. Да будет Его милость над нами (18-22).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This is a psalm of praise; it is probable that David was the penman of it, but we are not told so, because God would have us look above the penmen of sacred writ, to that blessed Spirit that moved and guided them. The psalmist, in this psalm, I. Calls upon the righteous to praise God, ver. 1-3. II. Furnishes us with matter for praise. We must praise God, 1. For his justice, goodness, and truth, appearing in his word, and in all his works, ver. 4, 5. 2. For his power appearing in the work of creation, ver. 6-9. 3. For the sovereignty of his providence in the government of the world (ver. 10, 11) and again, ver. 13-17. 4. For the peculiar favour which he bears to his own chosen people, which encourages them to trust in him (ver. 12) and again, ver. 18-22. We need not be at a loss for proper thoughts in singing this psalm, which so naturally expresses the pious affections of a devout soul towards God.
Adam Clarke: Commentary on the Bible - 1831
The Lord is praised for his works of creation, Psa 33:1-9; and for the stability of his own counsels, Psa 33:10, Psa 33:11. The blessedness of the people who have the knowledge of the true God, his grace, and providence, Psa 33:12-15. The vanity of all earthly dependence, Psa 33:16, Psa 33:17. The happiness of them that fear God, and trust in his mercy, Psa 33:18-22.
This Psalm has no title in the Hebrew and it was probably written on no particular occasion, but was intended as a hymn of praise in order to celebrate the power, wisdom, and mercy of God. Creation and providence are its principal subjects; and these lead the psalmist to glance at different parts of the ancient Jewish history. In eight of Kennicott's MSS., this Psalm is written as a part of the preceding.
Albert Barnes: Notes on the Bible - 1834
33:0: This psalm has no title prefixed to it, and it is not possible to determine with certainty who was the author, or on what occasion it was written. There is nothing in the psalm that has any special allusion to David, nor is there reference to any circumstances which would enable us to determine when it was composed. It has, indeed, no particular allusion to the Jewish religion, or to the pRev_ailing mode of worship in that land, and is, in fact, so "general" in its sentiments and in its descriptions, that it might have been written at any period of the Jewish history, or even in any land. As it is found "among" the Psalms of David, and is between psalms which are both ascribed to David, we may presume that it was believed to have been composed by him; and there is nothing in it that is at variance with that belief. It is really but a carrying out of the sentiment with which the preceding psalm closes; and it has been conjectured that the intimate relation of the two psalms may have been the reason why the title to the latter of them was omitted.
The psalm properly consists of three parts:
I. an exhortation to praise God;
II. reasons why he should be praised; and
III. the expression of a purpose thus to praise Him.
I. An exhortation to praise God, Psa 33:1-3. In this there is a call on the righteous to praise Him with songs and with musical instruments - the harp, the psaltery, the instrument of ten strings; a call to make use of the best powers of music in all its varied forms in His service.
II. Reasons for thus praising Him, Ps. 33:4-19.
(1) His general character for goodness and truth, Psa 33:4-5.
(2) The fact that He made the universe; or, the wisdom and power displayed by Him in creation, Psa 33:6-9.
(3) The stability of His counsel or purposes, Psa 33:10-11.
(4) The blessings which He bestows upon those who acknowledge Him to be their God - blessings of care, protection, and deliverance in danger, Psa 33:12-19.
III. The purpose of the writer, and of those who were associated with him, thus to praise God, Psa 33:20-22.
The psalm is thus one that is appropriate to the people of all lands and times, and will be better appreciated in proportion as people become more and more acquainted with God in the wisdom, the power, and the skill which He has shown in the works of creation, and in His providential government of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 33:1, God is to be praised for his goodness; Psa 33:6, for his power; Psa 33:12, and for his providence; Psa 33:20, Confidence is to be placed in God.
Carl Friedrich Keil and Franz Delitzsch

Praise of the Ruler of the World as Being the Defender of His People
The Davidic Maskl, Ps 32:1-11, is followed by an anonymous congregational song of a hymnic character, which begins just like the former closes. It owes its composition apparently to some deliverance of the nation from heathen oppression, which had resulted from God's interposition and without war. Moreover it exhibits no trace of dependence upon earlier models, such as might compel us to assign a late date to it; the time of Jeremiah, for instance, which Hitzig adopts. The structure is symmetrical. Between the two hexastichs, Ps 33:1, Ps 33:20, the materia laudis is set forth in eight tetrastichs.
John Gill
INTRODUCTION TO PSALM 33
Though this psalm has no title to it, it seems to be a psalm of David, from the style and matter of it; and indeed begins with the same words with which the preceding psalm is ended. Theodoret is of opinion it was written by David as a prophecy concerning Hezekiah, as a song to be sung by the people after the destruction of the Assyrian army.
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32:032:0 [Псалом Давида.]
32:1 τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ἀγαλλιᾶσθε αγαλλιαω jump for joy δίκαιοι δικαιος right; just ἐν εν in τῷ ο the κυρίῳ κυριος lord; master τοῖς ο the εὐθέσι ευθυς straight; directly πρέπει πρεπω proper αἴνεσις αινεσις singing praise
32:1 לְ lᵊ לְ to דָוִ֗ד ḏāwˈiḏ דָּוִד David מַ֫שְׂכִּ֥יל mˈaśkˌîl מַשְׂכִּיל [uncertain] אַשְׁרֵ֥י ʔašrˌê אֶשֶׁר happiness נְֽשׂוּי־ nᵊˈśûy- נשׂא lift פֶּ֗שַׁע pˈešaʕ פֶּשַׁע rebellion כְּס֣וּי kᵊsˈûy כסה cover חֲטָאָֽה׃ ḥᵃṭāʔˈā חֲטָאָה sin
32:1. laudate iusti Dominum rectos decet laudatioA psalm for David. Rejoice in the Lord, O ye just: praise becometh the upright.
32:1. The understanding of David himself. Blessed are they whose iniquities have been forgiven and whose sins have been covered.
32:1. [A Psalm] of David, Maschil. Blessed [is he whose] transgression [is] forgiven, [whose] sin [is] covered.
32:1. The understanding of David himself. Blessed are they whose iniquities have been forgiven and whose sins have been covered.
32:1. [A Psalm] of David, Maschil. Blessed [is he whose] transgression [is] forgiven, [whose] sin [is] covered.
32:0 KJV Chapter [33] missing verse:
32:0 [Псалом Давида.]
32:1
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ἀγαλλιᾶσθε αγαλλιαω jump for joy
δίκαιοι δικαιος right; just
ἐν εν in
τῷ ο the
κυρίῳ κυριος lord; master
τοῖς ο the
εὐθέσι ευθυς straight; directly
πρέπει πρεπω proper
αἴνεσις αινεσις singing praise
32:1
לְ lᵊ לְ to
דָוִ֗ד ḏāwˈiḏ דָּוִד David
מַ֫שְׂכִּ֥יל mˈaśkˌîl מַשְׂכִּיל [uncertain]
אַשְׁרֵ֥י ʔašrˌê אֶשֶׁר happiness
נְֽשׂוּי־ nᵊˈśûy- נשׂא lift
פֶּ֗שַׁע pˈešaʕ פֶּשַׁע rebellion
כְּס֣וּי kᵊsˈûy כסה cover
חֲטָאָֽה׃ ḥᵃṭāʔˈā חֲטָאָה sin
32:1. laudate iusti Dominum rectos decet laudatio
A psalm for David. Rejoice in the Lord, O ye just: praise becometh the upright.
32:1. The understanding of David himself. Blessed are they whose iniquities have been forgiven and whose sins have been covered.
32:1. [A Psalm] of David, Maschil. Blessed [is he whose] transgression [is] forgiven, [whose] sin [is] covered.
32:1. The understanding of David himself. Blessed are they whose iniquities have been forgiven and whose sins have been covered.
32:1. [A Psalm] of David, Maschil. Blessed [is he whose] transgression [is] forgiven, [whose] sin [is] covered.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. "Правым прилично славословить". Выражения, подобные этому, очень употребительны в Псалтири. Так как Бог - существо всесвятое, то и почитателями, и славословящими Его могут быть те, кто стоит к Нему ближе по своей нравственной чистоте, т. е. люди праведные; грешники не могут достойно восхвалять Его (см. Сир XV:9).
Adam Clarke: Commentary on the Bible - 1831
33:1: Rejoice in the Lord - It is very likely that the last verse of the preceding Psalm was formerly the first verse of this. As this Psalm has no title, the verse was the more easily separated. In the preceding Psalm we have an account of the happiness of the justified man: in this, such are taught how to glorify God, and to praise him for the great things he had done for them.
Praise is comely for the upright - It is right they should give thanks to Him, who is the fountain whence they have received all the good they possess and thankfulness becomes the lips of the upright.
Albert Barnes: Notes on the Bible - 1834
33:1: Rejoice in the Lord, O ye righteous - This is the sentiment with which the preceding psalm closes. See the notes at Psa 32:11.
For praise is comely for the upright - Is befitting, suitable, proper. That is, the upright - the righteous - have abundant cause for praise, and it is for them a suitable employment, or one which becomes them. A man who is upright, or who is a righteous man, has in this very fact much which lays a foundation for praise, for the fact that he has such a character is to be traced to the grace of God, and this in itself is a more valuable possession than gold or kingly crowns would he. That he is not an open violator of the law of God; that he is not intemperate; that he is not the victim of raging lusts and passions; that he is not a dishonest man; that he is not profane; that he is not an infidel or a scoffer; that he is a pious man - a redeemed man - a man of good character - an heir of heaven - is the highest blessing that could be conferred on him; and he who has been saved from outbreaking transgression and crime in a world like this, and has been enabled to live an upright life, has eminently occasion to praise and bless God. Assuredly for such a man praise is an appropriate employment, for such a man it is "comely."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:1: Rejoice: Psa 32:11, Psa 97:12; Co1 1:30, Co1 1:31; Phi 4:4
ye righteous: Psa 118:15; Rom 3:10, Rom 5:19
praise: Psa 50:14-16, Psa 78:36, Psa 78:37, Psa 135:3, Psa 147:1; Pro 15:8
Carl Friedrich Keil and Franz Delitzsch
33:1
The call contained in this hexastich is addressed to the righteous and upright, who earnestly seek to live a godly and God-pleasing life, and the sole determining rule of whose conduct is the will and good pleasure of God. These alone know God, whose true nature finds in them a clear mirror; so on their part they are joyfully to confess what they possess in Him. For it is their duty, and at the same time their honour, to praise him, and make their boast in Him. נאוה is the feminine of the adjective נאוה (formed out of נאוי), as in Ps 147:1, cf. Prov 19:10. On כּנּור (lxx κιθάρα, κινύρα) and נבל (lxx ψαλτήριον, νάβλα, ναῦλα, etc.) vid., Introduction @a7II. נבל is the name given to the harp or lyre on account of its resemblance to a skin bottle or flash (root נב, to swell, to be distended), and נבל עשׂור, "harp of the decade,"' is the ten-stringed harp, which is also called absolutely עשׂור, and distinguished from the customary נבל, in Ps 92:4. By a comparison of the asyndeton expressions in Ps 35:14, Jer 11:19, Aben-Ezra understands by נבל עשור two instruments, contrary to the tenour of the words. Gecatilia, whom he controverts, is only so far in error as that he refers the ten to holes (נקבים) instead of to strings. The בּ is Beth instrum., just like the expression κιθαρίζειν ἐν κιθάραις, Rev_ 14:2. A "new song" is one which, in consequence of some new mighty deeds of God, comes from a new impulse of gratitude in the heart, Ps 40:4, and frequently in the Psalms, Is 42:10, Judith 6:13, Rev_ 5:9. In היטיבוּ the notions of scite and strenue, suaviter and naviter, blend. With בּתרוּעה, referring back to רננו, the call to praise forms, as it were, a circle as it closes.
Geneva 1599
33:1 Rejoice in the LORD, O ye righteous: [for] praise is (a) comely for the upright.
(a) It is the duty of the godly to set forth the praises of God for his mercy and power showed to them.
John Gill
33:1 Rejoice in the Lord, O ye righteous,.... See Gill on Ps 32:11;
for praise is comely for the upright; it becomes them; it is their duty; they are bound unto it by the mercies and favours they have received; should they not give praise to God, the stones of the wall would cry out, and rebuke them for their ingratitude: it is beautiful, and looks lovely in them; it is an ornament to them, and is, in the sight of God, of great esteem: it is very acceptable to him, and when grace is in exercise, and their hearts in tune, being sensibly touched and impressed with the goodness of God, it is desirable by them, and is pleasant and delightful to them.
Robert Jamieson, A. R. Fausset and David Brown
33:1 A call to lively and joyous praise to God for His glorious attributes and works, as displayed in creation, and His general and special providence, in view of which, the Psalmist, for all the pious, professes trust and joy and invokes God's mercy. (Psa. 33:1-22)
The sentiment falls in with Ps 32:11 (compare 1Cor 14:15). The instruments (Ps 92:3; Ps 144:9) do not exclude the voice.
32:132:1: Ցնծացէ՛ք արդարք ՚ի Տէր՝ ուղղոց վայելէ օրհնութիւն[6789], [6789] Ոմանք դնեն ՚ի վերայ սաղմոսիս. Անվերնագիր ՚ի Հեբրայեցւոց։
1 Ցնծացէ՛ք, արդարնե՛ր, Տիրոջով. արդարներին է վայել օրհնութիւնը:
33 Ո՛վ արդարներ, Տէրոջմով ցնծացէք։Ուղիղներուն կը վայլէ օրհնութիւն երգել։
Ցնծացէք, արդարք, ի Տէր. ուղղոց վայելէ օրհնութիւն:

32:1: Ցնծացէ՛ք արդարք ՚ի Տէր՝ ուղղոց վայելէ օրհնութիւն[6789],
[6789] Ոմանք դնեն ՚ի վերայ սաղմոսիս. Անվերնագիր ՚ի Հեբրայեցւոց։
1 Ցնծացէ՛ք, արդարնե՛ր, Տիրոջով. արդարներին է վայել օրհնութիւնը:
33 Ո՛վ արդարներ, Տէրոջմով ցնծացէք։Ուղիղներուն կը վայլէ օրհնութիւն երգել։
zohrab-1805▾ eastern-1994▾ western am▾
32:132:1 Радуйтесь, праведные, о Господе: правым прилично славословить.
32:2 ἐξομολογεῖσθε εξομολογεω concede; confess τῷ ο the κυρίῳ κυριος lord; master ἐν εν in κιθάρᾳ κιθαρα harp ἐν εν in ψαλτηρίῳ ψαλτηριον play αὐτῷ αυτος he; him
32:2 אַ֥שְֽׁרֵי ʔˌašˈrê אֶשֶׁר happiness אָדָ֗ם ʔāḏˈām אָדָם human, mankind לֹ֤א lˈō לֹא not יַחְשֹׁ֬ב yaḥšˈōv חשׁב account יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH לֹ֣ו lˈô לְ to עָוֹ֑ן ʕāwˈōn עָוֹן sin וְ wᵊ וְ and אֵ֖ין ʔˌên אַיִן [NEG] בְּ bᵊ בְּ in רוּחֹ֣ו rûḥˈô רוּחַ wind רְמִיָּה׃ rᵊmiyyˌā רְמִיָּה deceit
32:2. confitemini Domino in cithara in psalterio decacordo cantate eiGive praise to the Lord on the harp; sing to him with the psaltery, the instrument of ten strings.
32:2. Blessed is the man to whom the Lord has not imputed sin, and in whose spirit there is no deceit.
32:2. Blessed [is] the man unto whom the LORD imputeth not iniquity, and in whose spirit [there is] no guile.
32:2. Blessed is the man to whom the Lord has not imputed sin, and in whose spirit there is no deceit.
32:2. Blessed [is] the man unto whom the LORD imputeth not iniquity, and in whose spirit [there is] no guile.
32:1 Rejoice in the LORD, O ye righteous: [for] praise is comely for the upright:
32:1 Радуйтесь, праведные, о Господе: правым прилично славословить.
32:2
ἐξομολογεῖσθε εξομολογεω concede; confess
τῷ ο the
κυρίῳ κυριος lord; master
ἐν εν in
κιθάρᾳ κιθαρα harp
ἐν εν in
ψαλτηρίῳ ψαλτηριον play
αὐτῷ αυτος he; him
32:2
אַ֥שְֽׁרֵי ʔˌašˈrê אֶשֶׁר happiness
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
לֹ֤א lˈō לֹא not
יַחְשֹׁ֬ב yaḥšˈōv חשׁב account
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
לֹ֣ו lˈô לְ to
עָוֹ֑ן ʕāwˈōn עָוֹן sin
וְ wᵊ וְ and
אֵ֖ין ʔˌên אַיִן [NEG]
בְּ bᵊ בְּ in
רוּחֹ֣ו rûḥˈô רוּחַ wind
רְמִיָּה׃ rᵊmiyyˌā רְמִיָּה deceit
32:2. confitemini Domino in cithara in psalterio decacordo cantate ei
Give praise to the Lord on the harp; sing to him with the psaltery, the instrument of ten strings.
32:2. Blessed is the man to whom the Lord has not imputed sin, and in whose spirit there is no deceit.
32:2. Blessed [is] the man unto whom the LORD imputeth not iniquity, and in whose spirit [there is] no guile.
32:2. Blessed is the man to whom the Lord has not imputed sin, and in whose spirit there is no deceit.
32:2. Blessed [is] the man unto whom the LORD imputeth not iniquity, and in whose spirit [there is] no guile.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Гусли, десятиструнная Псалтирь, см. об инструментах в введении к Псалтири.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Rejoice in the LORD, O ye righteous: for praise is comely for the upright. 2 Praise the LORD with harp: sing unto him with the psaltery and an instrument of ten strings. 3 Sing unto him a new song; play skilfully with a loud noise. 4 For the word of the LORD is right; and all his works are done in truth. 5 He loveth righteousness and judgment: the earth is full of the goodness of the LORD. 6 By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth. 7 He gathereth the waters of the sea together as a heap: he layeth up the depth in storehouses. 8 Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him. 9 For he spake, and it was done; he commanded, and it stood fast. 10 The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect. 11 The counsel of the LORD standeth for ever, the thoughts of his heart to all generations.
Four things the psalmist expresses in these verses:
I. The great desire he had that God might be praised. He did not think he did it so well himself, but that he wished others also might be employed in this work; the more the better, in this concert: it is the more like heaven. 1. Holy joy is the heart and soul of praise, and that is here pressed upon all good people (v. 1): Rejoice in the Lord, you righteous; so the foregoing psalm concluded and so this begins; for all our religious exercises should both begin and end with a holy complacency and triumph in God as the best of being and best of friends. 2. Thankful praise is the breath and language of holy joy; and that also is here required of us (v. 2): "Praise the Lord; speak well of him, and give him the glory due to his name." 3. Religious songs are the proper expressions of thankful praise; those are here required (v. 3): "Sing unto him a new song, the best you have, not that which by frequent use is worn, thread-bare, but that which, being new, is most likely to move the affections, a new song for new mercies and upon every new occasion, for those compassions which are new every morning." Music was then used, by the appointment of David, with the temple-songs, that they might be the better sung; and this also is here called for (v. 2): Sing unto him with the psaltery. Here is, (1.) A good rule for this duty: "Do it skilfully, and with a loud noise; let it have the best both of head and heart; let it be done intelligently and with a clear head, affectionately and with a warm heart." (2.) A good reason for this duty: For praise is comely for the upright. It is well pleasing to God (the garments of praise add much to the comeliness which God puts upon his people) and it is an excellent ornament to our profession. It becomes the upright, whom God has put so much honour upon, to give honour to him. The upright praise God in a comely manner, for they praise him with their hearts, that is praising him with their glory; whereas the praises of hypocrites are awkward and uncomely, like a parable in the mouth of fools, Prov. xxvi. 7.
II. The high thoughts he had of God, and of his infinite perfections, v. 4, 5. God makes himself known to us, 1. In his word, here put for all divine revelation, all that which God at sundry times and in divers manners spoke to the children of men, and that is all right, there is nothing amiss in it; his commands exactly agree with the rules of equity and the eternal reasons of good and evil. His promises are all wise and good and inviolably sure, and there is no iniquity in his threatenings, but even those are designed for our good, by deterring us from evil. God's word is right, and therefore all our deviations from it are wrong, and we are then in the right when we agree with it. 2. In his works, and those are all done in truth, all according to his counsels, which are called the scriptures of truth, Dan. x. 21. The copy in all God's works agrees exactly with the great original, the plan laid in the Eternal Mind, and varies not in the least jot. God has made it to appear in his works, (1.) That he is a God of inflexible justice: He loveth righteousness and judgment. There is nothing but righteousness in the sentence he passes and judgment in the execution of it. He never did nor can do wrong to any of his creatures, but is always ready to give redress to those that are wronged, and does it with delight. He takes pleasure in those that are righteous. He is himself the righteous Lord, and therefore loveth righteousness. (2.) That he is a God of inexhaustible bounty: The earth is full of his goodness, that is, of the proofs and instances of it. The benign influences which the earth receives from above, and the fruits it is thereby enabled to produce, the provision that is made both for man and beast, and the common blessings with which all the nations of the earth are blessed, plainly declare that the earth is full of his goodness--the darkest, the coldest, the hottest, and the most dry and desert part of it not excepted. What a pity is it that this earth, which is so full of God's goodness, should be so empty of his praises, and that of the multitudes that live upon his bounty there are so few that live to his glory!
III. The conviction he was under of the almighty power of God, evidenced in the creation of the world. We "believe in God," and therefore we praise him as "the Father Almighty, maker of heaven and earth," so we are here taught to praise him. Observe,
1. How God made the world, and brought all things into being. (1.) How easily: All things were made by the word of the Lord and by the breath of his mouth. Christ is the Word, the Spirit is the breath, so that God the Father made the world, as he rules it and redeems it, by his Son and Spirit. He spoke, and he commanded (v. 9), and that was enough; there needed no more. With men saying and doing are two things, but it is not so with God. By the Word and Spirit of God as the world was made, so was man, that little world. God said, Let us make man, and he breathed into him the breath of life. By the Word and Spirit the church is built, that new world, and grace wrought in the soul, that new man, that new creation. What cannot that power do which with a word made a world! (2.) How effectually it was done: And it stood fast. What God does he does to purpose; he does it and it stands fast. Whatsoever God doeth, it shall be for ever, Eccl. iii. 14. It is by virtue of that command to stand fast that things continue to this day according to God's ordinance, Ps. cxix. 91.
2. What he made. He made all things, but notice is here taken, (1.) of the heavens, and the host of them, v. 6. The visible heavens, and the sun, moon, and stars, their hosts-- (2.) Of the waters, and the treasures of them, v. 7. The earth was at first covered with the water, and, being heavier, must of course subside and sink under it; but, to show from the very first that the God of nature is not tied to the ordinary method of nature, and the usual operations of his powers, with a word's speaking he gathered the waters together on a heap, that the dry land might appear, yet left them not to continue on a heap, but laid up the depth in store-houses, not only in the flats where the seas make their beds, and in which they are locked up by the sand on the shore as in storehouses, but in secret subterraneous caverns, where they are hidden from the eyes of all living, but were reserved as in a store-house for that day when those fountains of the great deep were to be broken up; and they are still laid up there in store, for which use the great Master of the house knows best.
3. What use is to be made of this (v. 8): Let all the earth fear the Lord, and stand in awe of him; that is, let all the children of men worship him and give glory to him, Ps. xc. 5, 6. The everlasting gospel gives this as the reason why we must worship God, because he made the heaven, and the earth, and the sea, Rev. xiv. 6, 7. Let us all fear him, that is, dread his wrath and displeasure, and be afraid of having him our enemy and of standing it out against him. Let us not dare to offend him who having this power no doubt has all power in his hand. It is dangerous being at war with him who has the host of heaven for his armies and the depths of the sea for his magazines, and therefore it is wisdom to desire conditions of peace, see Jer. v. 22.
IV. The satisfaction he had of God's sovereignty and dominion, v. 10, 11. He over-rules all the counsels of men, and makes them, contrary to their intention, serviceable to his counsels. Come and see with an eye of faith God in the throne, 1. Frustrating the devices of his enemies: He bringeth the counsel of the heathen to nought, so that what they imagine against him and his kingdom proves a vain thing (Ps. ii. 1); the counsel of Ahithophel is turned into foolishness; Haman's plot is baffled. Though the design be laid ever so deep, and the hopes raised upon it ever so high, yet, if God says it shall not stand, neither shall it come to pass; it is all to no purpose. 2. Fulfilling his own decrees: The counsel of the Lord standeth for ever. It is immutable in itself, for he is in one mind, and who can turn him? The execution of it may be opposed, but cannot in the least be obstructed by any created power. Through all the revolutions of time God never changed his measures, but in every event, even that which to us is most surprising, the eternal counsel of God is fulfilled, nor can any thing prevent its being accomplished in its time. With what pleasure to ourselves may we in singing this give praise to God! How easy may this thought make us at all times, that God governs the world, that he did it in infinite wisdom before we were born, and will do it when we are silent in the dust!
Adam Clarke: Commentary on the Bible - 1831
33:2: Praise the Lord with harp - כנור kinnor; probably something like our harp: but Calmet thinks it the ancient testudo, or lyre with three strings.
The psalter - נבל nebel. Our translation seems to make a third instrument in this place, by rendering עשור asor, an instrument of ten strings; whereas they should both be joined together, for נבל עשור nebel-asor signifies the nebal, or nabla, with ten strings, or holes. Calmet supposes this to have resembled our harp. In one of Kennicott's MSS., this Psalm begins with the second verse.
Albert Barnes: Notes on the Bible - 1834
33:2: Praise the Lord with harp - For a description of the "harp," see the notes at Isa 5:12.
Sing unto him with the psaltery - For the meaning of this word, also, see the notes at Isa 5:12, where the word is rendered "viol."
And an instrument of ten strings - The word "and" is supplied here by the translators as if, in this place, a third instrument was referred to, distinct from the harp and the psaltery. The more correct rendering, however, would be, "a psaltery (or lyre) of ten strings." The same construction occurs in Psa 144:9. In Psa 92:3, however, the two words are separately used as denoting different instruments. The "lyre" or psaltery was probably not always made with the same number of strings, and it would seem that the one that was made of "ten" strings had something special about it as an instrument of uncommon sweetness or power. Hence, it is particularly designated here; and the idea is that the instruments of especial power and sweetness should be on this occasion employed in the service of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:2: Praise: Psa 81:2, Psa 81:3, Psa 92:3, Psa 98:4, Psa 98:5, Psa 144:9, Psa 149:3, Psa 150:3-6; Exo 15:20; Sa2 6:5; Ch1 15:16, Ch1 15:28, Ch1 25:3, Ch1 25:6; Rev 5:8, Rev 14:2
with the psaltery: Benaivel asor, rather, "with the ten-stringed nabla." See note on Ch1 13:8.
Geneva 1599
33:2 Praise the LORD with harp: sing unto him with the psaltery [and] an (b) instrument of ten strings.
(b) To sing on instruments, was a part of the ceremonial service of the temple, which does not belong to us any more than the sacrifices, censors and light.
John Gill
33:2 Praise the Lord with harp,.... An instrument David was well skilled in the use of, the inventor of which was Jubal, Gen 4:21;
sing unto, him with the psaltery; the name of this instrument is in the Hebrew language "nebel": the account which Josephus (w) gives of this, and of the former, is,
"the harp is extended with ten strings, and is plucked with a quill; the "nabla", or psaltery, has twelve sounds, and is played upon with the fingers;''
some make this and the next to be the same:
and an instrument of ten strings; and read them together thus, "with the psaltery of ten strings": and so the Targum, Septuagint, and other versions (x): but it seems from Josephus that it was not a stringed instrument, but had holes, and those twelve; and besides it is distinguished from the instrument of ten strings, Ps 92:3; it was in the form of a bottle, from whence it had its name.
(w) Antiqu. l. 7. c. 12. s. 3. (x) Vid. Jarchium in loc. & R. Mosem in Aben Ezra in loc.
John Wesley
33:2 Harp, &c. - These instruments were used in the publick worship of God in the tabernacle.
32:232:2: խոստովա՛ն եղերուք Տեառն օրհնութեամբ. տասնաղեա՛ւ սաղմոսարանաւ սաղմո՛ս ասացէք նմա։
2 Գոհութի՛ւն յայտնեցէք Տիրոջը օրհներգութեամբ, տասլարանի նուագարանով սաղմո՛ս երգեցէք նրան:
2 Գովեցէ՛ք Տէրը քնարով։Տասը լար ունեցող տաւիղով սաղմոս երգեցէ՛ք անոր։
Խոստովան եղերուք Տեառն [178]օրհնութեամբ, տասնաղեաւ սաղմոսարանաւ սաղմոս ասացէք նմա:

32:2: խոստովա՛ն եղերուք Տեառն օրհնութեամբ. տասնաղեա՛ւ սաղմոսարանաւ սաղմո՛ս ասացէք նմա։
2 Գոհութի՛ւն յայտնեցէք Տիրոջը օրհներգութեամբ, տասլարանի նուագարանով սաղմո՛ս երգեցէք նրան:
2 Գովեցէ՛ք Տէրը քնարով։Տասը լար ունեցող տաւիղով սաղմոս երգեցէ՛ք անոր։
zohrab-1805▾ eastern-1994▾ western am▾
32:232:2 Славьте Господа на гуслях, пойте Ему на десятиструнной псалтири;
32:3 ᾄσατε αδω sing αὐτῷ αυτος he; him ᾆσμα ασμα.1 innovative; fresh καλῶς καλως.1 finely; fairly ψάλατε ψαλλω play ἐν εν in ἀλαλαγμῷ αλαλαγμος shouting
32:3 כִּֽי־ kˈî- כִּי that הֶ֭חֱרַשְׁתִּי ˈheḥᵉraštî חרשׁ be deaf בָּל֣וּ bālˈû בלה be worn out עֲצָמָ֑י ʕᵃṣāmˈāy עֶצֶם bone בְּ֝ ˈbᵊ בְּ in שַׁאֲגָתִ֗י šaʔᵃḡāṯˈî שְׁאָגָה roaring כָּל־ kol- כֹּל whole הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
32:3. cantate ei canticum novum diligenter psallite in iubiloSing to him a new canticle, sing well unto him with a loud noise.
32:3. Because I was silent, my bones grew old, while still I cried out all day long.
32:3. When I kept silence, my bones waxed old through my roaring all the day long.
32:3. Because I was silent, my bones grew old, while still I cried out all day long.
32:3. When I kept silence, my bones waxed old through my roaring all the day long.
32:2 Praise the LORD with harp: sing unto him with the psaltery [and] an instrument of ten strings:
32:2 Славьте Господа на гуслях, пойте Ему на десятиструнной псалтири;
32:3
ᾄσατε αδω sing
αὐτῷ αυτος he; him
ᾆσμα ασμα.1 innovative; fresh
καλῶς καλως.1 finely; fairly
ψάλατε ψαλλω play
ἐν εν in
ἀλαλαγμῷ αλαλαγμος shouting
32:3
כִּֽי־ kˈî- כִּי that
הֶ֭חֱרַשְׁתִּי ˈheḥᵉraštî חרשׁ be deaf
בָּל֣וּ bālˈû בלה be worn out
עֲצָמָ֑י ʕᵃṣāmˈāy עֶצֶם bone
בְּ֝ ˈbᵊ בְּ in
שַׁאֲגָתִ֗י šaʔᵃḡāṯˈî שְׁאָגָה roaring
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
32:3. cantate ei canticum novum diligenter psallite in iubilo
Sing to him a new canticle, sing well unto him with a loud noise.
32:3. Because I was silent, my bones grew old, while still I cried out all day long.
32:3. When I kept silence, my bones waxed old through my roaring all the day long.
32:3. Because I was silent, my bones grew old, while still I cried out all day long.
32:3. When I kept silence, my bones waxed old through my roaring all the day long.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. "Пойте Ему новую песнь". Согласно изменившемуся предмету песни должен измениться и самый характер песнопения. Ранее, когда Давид приносил пред Богом выражение своего покаянного чувства по поводу своего греха с Вирсавией и псалмы этого рода отличались грустным характером, теперь же он приглашает восхвалять Бога, как Творца и Законодателя мира, Покровителя всех праведных, а потому и песнь должна быть "новой", торжественно-благодарной.
Adam Clarke: Commentary on the Bible - 1831
33:3: Sing unto him a new song - Do not wear out the old forms: fresh mercies call for new songs of praise and gratitude.
Play skilfully with a loud noise - Let sense and sound accompany each other; let the style of the music be suited to the words. This skill is possessed by few singers. They can make a loud noise, but they cannot adapt sound to sense.
Albert Barnes: Notes on the Bible - 1834
33:3: Sing unto him a new song - A song specially composed for this occasion; expressive of the special feelings suggested by this occasion, or appropriate to this new manifestation of the divine goodness and mercy. Such occasions, exhibiting some new phase of the divine goodness, demanded new language appropriate to them. So now, new hymns of praise, and new tunes in music, are demanded to meet the ever-varying manifestations of the mercy of God; and as the church is extended in the world, its modes of praise must be adapted to the new state of things which will arise. Nothing could be more absurd than to attempt to restrict the church in its praises to the exact words which were used in the time of David, or to the music which was employed then. Compare the notes at Rev 5:9. The expression "new song" occurs several times in the Psalms, showing that new hymns of praise were composed as adapted to some new manifestation of the goodness of God: Psa 40:3; Psa 96:1; Psa 98:1; Psa 144:9; Psa 149:1. Compare also Isa 42:10.
Play skillfully with a loud noise - literally, "Do well to play;" or, "do well in playing." That is, do the work well, or with all the skill of music. The word rendered "loud noise," means properly "a shout of joy" or "rejoicing:" Job 8:21; Sa1 4:5. It is especially applied to the sound or clangor of trumpets: Lev 25:9; Lev 23:24; Num 29:1. There is rather the idea of "rejoicing" than of "noise" in the word. The meaning is that the music should be such as would be expressive of the highest joy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:3: a new: Psa 96:1, Psa 98:1, Psa 144:9, Psa 149:1; Isa 42:10; Eph 5:19; Col 3:16; Rev 5:9, Rev 14:3
play: Ch1 13:8, Ch1 15:22, Ch1 25:7; Ch2 34:12
John Gill
33:3 Sing unto him a new song,.... One newly composed on account of recent mercies received; and as the mercies of God are new every morning, there ought to be a daily song of praise to him; and so a new song is a continual song, as Christ is called the "new and living way", Heb 10:20; because he is the everliving way; or the constant and only one, which always was, is, and will be. Or it may denote some famous and excellent song, as a new name is an excellent name, an unknown and unspeakable one; see Rev_ 2:17; compared with Rev_ 14:2; or respect may be had to the New Testament dispensation, in which old things are passed away, and all things become new; a new covenant is exhibited, a new and living way opened, and new ordinances instituted, and at the end of it there will be new heavens and a new earth; and so here is a new song made mention of, as suited to it;
play skilfully with a loud voice: either with the quill upon the harp, and the instrument of ten strings; or with the fingers upon the psaltery, at the same time, vocally, and aloud, expressing the new song.
John Wesley
33:3 A new song - Renewed or continued from day to day.
Robert Jamieson, A. R. Fausset and David Brown
33:3 a new song--fresh, adapted to the occasion (Ps 40:3; Ps 96:1).
play skilfully--(Compare 1Kings 16:17).
32:332:3: Օրհնեցէ՛ք զՏէր յօրհնութիւն նոր զի բարի՛ է, սաղմո՛ս ասացէք նմա օրհնութեամբ[6790]։ [6790] Ոմանք.Յօրհնութիւն նոր բարի, սաղմոս։
3 Օրհներգեցէ՛ք Տիրոջը նոր օրհներգով, քանզի հաճելի է այն: Սաղմո՛ս երգեցէք նրան օրհնութեամբ:
3 Նոր երգ մը երգեցէ՛ք անոր, Վարպետութեամբ նուագարանները զարկէ՛ք ցնծութեան ձայնով,
Օրհնեցէք զՏէր յօրհնութիւն նոր, [179]զի բարի է,`` սաղմոս ասացէք նմա օրհնութեամբ:

32:3: Օրհնեցէ՛ք զՏէր յօրհնութիւն նոր զի բարի՛ է, սաղմո՛ս ասացէք նմա օրհնութեամբ[6790]։
[6790] Ոմանք.Յօրհնութիւն նոր բարի, սաղմոս։
3 Օրհներգեցէ՛ք Տիրոջը նոր օրհներգով, քանզի հաճելի է այն: Սաղմո՛ս երգեցէք նրան օրհնութեամբ:
3 Նոր երգ մը երգեցէ՛ք անոր, Վարպետութեամբ նուագարանները զարկէ՛ք ցնծութեան ձայնով,
zohrab-1805▾ eastern-1994▾ western am▾
32:332:3 пойте Ему новую песнь; пойте Ему стройно, с восклицанием,
32:4 ὅτι οτι since; that εὐθὴς ευθης the λόγος λογος word; log τοῦ ο the κυρίου κυριος lord; master καὶ και and; even πάντα πας all; every τὰ ο the ἔργα εργον work αὐτοῦ αυτος he; him ἐν εν in πίστει πιστις faith; belief
32:4 כִּ֤י׀ kˈî כִּי that יֹומָ֣ם yômˈām יֹומָם by day וָ wā וְ and לַיְלָה֮ laylā לַיְלָה night תִּכְבַּ֥ד tiḵbˌaḏ כבד be heavy עָלַ֗י ʕālˈay עַל upon יָ֫דֶ֥ךָ yˈāḏˌeḵā יָד hand נֶהְפַּ֥ךְ nehpˌaḵ הפך turn לְשַׁדִּ֑י lᵊšaddˈî לָשָׁד dainty בְּ bᵊ בְּ in חַרְבֹ֖נֵי ḥarᵊvˌōnê חֲרָבֹון heat קַ֣יִץ qˈayiṣ קַיִץ summer סֶֽלָה׃ sˈelā סֶלָה sela
32:4. quia rectum est verbum Domini et omne opus eius in fideFor the word of the Lord is right, and all his works are done with faithfulness.
32:4. For, day and night, your hand was heavy upon me. I have been converted in my anguish, while still the thorn is piercing.
32:4. For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah.
32:4. For, day and night, your hand was heavy upon me. I have been converted in my anguish, while still the thorn is piercing.
32:4. For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah.
32:3 Sing unto him a new song; play skilfully with a loud noise:
32:3 пойте Ему новую песнь; пойте Ему стройно, с восклицанием,
32:4
ὅτι οτι since; that
εὐθὴς ευθης the
λόγος λογος word; log
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
πάντα πας all; every
τὰ ο the
ἔργα εργον work
αὐτοῦ αυτος he; him
ἐν εν in
πίστει πιστις faith; belief
32:4
כִּ֤י׀ kˈî כִּי that
יֹומָ֣ם yômˈām יֹומָם by day
וָ וְ and
לַיְלָה֮ laylā לַיְלָה night
תִּכְבַּ֥ד tiḵbˌaḏ כבד be heavy
עָלַ֗י ʕālˈay עַל upon
יָ֫דֶ֥ךָ yˈāḏˌeḵā יָד hand
נֶהְפַּ֥ךְ nehpˌaḵ הפך turn
לְשַׁדִּ֑י lᵊšaddˈî לָשָׁד dainty
בְּ bᵊ בְּ in
חַרְבֹ֖נֵי ḥarᵊvˌōnê חֲרָבֹון heat
קַ֣יִץ qˈayiṣ קַיִץ summer
סֶֽלָה׃ sˈelā סֶלָה sela
32:4. quia rectum est verbum Domini et omne opus eius in fide
For the word of the Lord is right, and all his works are done with faithfulness.
32:4. For, day and night, your hand was heavy upon me. I have been converted in my anguish, while still the thorn is piercing.
32:4. For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah.
32:4. For, day and night, your hand was heavy upon me. I have been converted in my anguish, while still the thorn is piercing.
32:4. For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. "Слово Господне право" - искренно, чисто; "дела Его верны" - вполне согласуются с Его словом, повелением: между Его словом и исполнением нет противоречия. Как Сам Господь верен правде, так и на земле "Он любит правду и суд", справедливость, жизнь по высшему руководству, и должную, нелицеприятную, согласную с высшей правдой, оценку действий человека.
Adam Clarke: Commentary on the Bible - 1831
33:4: The word of the Lord is right - He is infinitely wise, and can make no mistakes; and all his works are done in truth. All the words, laws, promises, and threatenings of God are perfectly true and just. The dispensations of his providence and mercy are equally so. When he rewards or punishes, it is according to truth and justice.
Albert Barnes: Notes on the Bible - 1834
33:4: For the word of the Lord is right - The command; the law; the promise of God. Whatever he "says" is right; or, is true. It is worthy of universal belief; and should, therefore, be a reason for praise. The fact that God says a thing is the highest proof that it is true.
And all his works are done in truth - Or rather, "in faithfulness." That is, All that he does is executed faithfully. He does all that he promises, and all that he does is such as to claim universal confidence. Whatever he does is, from the very fact that He does it, worthy of the confidence of all his creatures. None, however they may be affected by what he does, have any reason to doubt that it is perfectly right. God is the only Being of whom we have any knowledge, concerning whom we can feel this certain assurance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:4: the word: Psa 12:6, Psa 19:8, Psa 119:75, Psa 119:128; Pro 30:5; Mic 2:7; Rom 7:12
all his: Psa 25:10, Psa 36:5, Psa 36:6, Psa 85:10, Psa 85:11, Psa 96:13; Gen 24:27; Deu 32:4; Dan 4:37; Joh 14:6; Rom 15:8, Rom 15:9; Tit 1:2
Carl Friedrich Keil and Franz Delitzsch
33:4
Now beings the body of the song. The summons to praise God is supported (1) by a setting forth of His praiseworthiness
(Note: We have adopted the word "praiseworthiness" for the sake of conciseness of expression, in order to avoid an awkward periphrasis, in the sense of being worthy to be praised. - Tr.)
(a) as the God of revelation in the kingdom of Grace. His word is ישׂר, upright in intention, and, without becoming in any way whatever untrue to itself, straightway fulfilling itself. His every act is an act in אמוּנה, truth, which verifies the truth of His word, and one which accomplishes itself. On אהב, equivalent to אהב הוּא, vid., Ps 7:10; Ps 22:29. צדקה is righteousness as conduct; משׁפּט is right as a rule of judgment and a state or condition. חסד is an accusative, as in Ps 119:64 : misericordia Domini plena est terra (the introit for Misercordias Sunday or the second Sunday after Easter).
Geneva 1599
33:4 For the (c) word of the LORD [is] right; and all his (d) works [are done] in truth.
(c) That is, counsel or command in governing the world.
(d) That is, the effect and execution.
John Gill
33:4 For the word of the Lord is right,.... The revealed word of God: the law of God is right; its precepts are holy, just, and good; its sanction or penalty is righteous; it is impartial unto all; it is just in condemning the wicked, and in acquitting believers on the account of Christ's perfect righteousness, by which it is magnified and made honourable: the Gospel part of the word is right; it publishes right and good things; it directs to the right way, to heaven and happiness; it makes men right when it works effectually in them; it engages them to walk in right ways; and its doctrines are right or plain to them that have a spiritual understanding given them; and all this is matter of joy and praise;
and all his works are done in truth; his works of creation are done in the truth of things, with the utmost exactness and accuracy, and are a wonderful display of his power, wisdom, and goodness: his works of providence are according to the counsel of his own will, and are done in the wisest and best manner; and his work of redemption is a proof of his veracity and faithfulness to his covenant oath and promise; and his work of grace upon the hearts of his people is truth in the inward parts; and which, as he has promised to carry on and finish, he is faithful and will do it; in short, his way of acting both towards the godly and ungodly agrees with his promises to the one and his threatenings to the other, and so is in truth; and the whole of this is a reason why the saints should praise the Lord.
John Wesley
33:4 The word - All God's counsels and commands are wise, and just, and good. His works - All his works of providence agree with his word, and are the accomplishment of his promises or threatenings.
Robert Jamieson, A. R. Fausset and David Brown
33:4 Reasons for praise: first, God's truth, faithfulness, and mercy, generally; then, His creative power which all must honor.
32:432:4: Ուղիղ են պատգամք Տեառն, եւ ամենայն ճանապարհք նորա հաւատովք են[6791], [6791] Ոմանք.Եւ ամենայն գործք նորա հաւատովք։
4 Ճշմարիտ են Տիրոջ պատգամները, եւ յուսալի՝ նրա բոլոր գործերը:
4 Վասն զի Տէրոջը խօսքը շիտակ է Ու անոր բոլոր գործերը ճշմարտութեամբ են։
ուղիղ են պատգամք Տեառն, եւ ամենայն գործք նորա հաւատովք են:

32:4: Ուղիղ են պատգամք Տեառն, եւ ամենայն ճանապարհք նորա հաւատովք են[6791],
[6791] Ոմանք.Եւ ամենայն գործք նորա հաւատովք։
4 Ճշմարիտ են Տիրոջ պատգամները, եւ յուսալի՝ նրա բոլոր գործերը:
4 Վասն զի Տէրոջը խօսքը շիտակ է Ու անոր բոլոր գործերը ճշմարտութեամբ են։
zohrab-1805▾ eastern-1994▾ western am▾
32:432:4 ибо слово Господне право и все дела Его верны.
32:5 ἀγαπᾷ αγαπαω love ἐλεημοσύνην ελεημοσυνη mercy καὶ και and; even κρίσιν κρισις decision; judgment τοῦ ο the ἐλέους ελεος mercy κυρίου κυριος lord; master πλήρης πληρης full ἡ ο the γῆ γη earth; land
32:5 חַטָּאתִ֨י ḥaṭṭāṯˌî חַטָּאת sin אֹודִ֪יעֲךָ֡ ʔôḏˈîʕᵃḵˈā ידע know וַ wa וְ and עֲוֹ֘נִ֤י ʕᵃwˈōnˈî עָוֹן sin לֹֽא־ lˈō- לֹא not כִסִּ֗יתִי ḵissˈîṯî כסה cover אָמַ֗רְתִּי ʔāmˈartî אמר say אֹודֶ֤ה ʔôḏˈeh ידה praise עֲלֵ֣י ʕᵃlˈê עַל upon פְ֭שָׁעַי ˈfšāʕay פֶּשַׁע rebellion לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אַתָּ֨ה ʔattˌā אַתָּה you נָ֘שָׂ֤אתָ nˈāśˈāṯā נשׂא lift עֲוֹ֖ן ʕᵃwˌōn עָוֹן sin חַטָּאתִ֣י ḥaṭṭāṯˈî חַטָּאת sin סֶֽלָה׃ sˈelā סֶלָה sela
32:5. diligit iustitiam et iudicium misericordia Domini plena est terraHe loveth mercy and judgment; the earth is full of the mercy of the Lord.
32:5. I have acknowledged my offense to you, and I have not concealed my injustice. I said, “I will confess against myself, my injustice to the Lord,” and you forgave the impiety of my sin.
32:5. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah.
32:5. I have acknowledged my offense to you, and I have not concealed my injustice. I said, “I will confess against myself, my injustice to the Lord,” and you forgave the impiety of my sin.
32:5. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah.
32:4 For the word of the LORD [is] right; and all his works [are done] in truth:
32:4 ибо слово Господне право и все дела Его верны.
32:5
ἀγαπᾷ αγαπαω love
ἐλεημοσύνην ελεημοσυνη mercy
καὶ και and; even
κρίσιν κρισις decision; judgment
τοῦ ο the
ἐλέους ελεος mercy
κυρίου κυριος lord; master
πλήρης πληρης full
ο the
γῆ γη earth; land
32:5
חַטָּאתִ֨י ḥaṭṭāṯˌî חַטָּאת sin
אֹודִ֪יעֲךָ֡ ʔôḏˈîʕᵃḵˈā ידע know
וַ wa וְ and
עֲוֹ֘נִ֤י ʕᵃwˈōnˈî עָוֹן sin
לֹֽא־ lˈō- לֹא not
כִסִּ֗יתִי ḵissˈîṯî כסה cover
אָמַ֗רְתִּי ʔāmˈartî אמר say
אֹודֶ֤ה ʔôḏˈeh ידה praise
עֲלֵ֣י ʕᵃlˈê עַל upon
פְ֭שָׁעַי ˈfšāʕay פֶּשַׁע rebellion
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אַתָּ֨ה ʔattˌā אַתָּה you
נָ֘שָׂ֤אתָ nˈāśˈāṯā נשׂא lift
עֲוֹ֖ן ʕᵃwˌōn עָוֹן sin
חַטָּאתִ֣י ḥaṭṭāṯˈî חַטָּאת sin
סֶֽלָה׃ sˈelā סֶלָה sela
32:5. diligit iustitiam et iudicium misericordia Domini plena est terra
He loveth mercy and judgment; the earth is full of the mercy of the Lord.
32:5. I have acknowledged my offense to you, and I have not concealed my injustice. I said, “I will confess against myself, my injustice to the Lord,” and you forgave the impiety of my sin.
32:5. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah.
32:5. I have acknowledged my offense to you, and I have not concealed my injustice. I said, “I will confess against myself, my injustice to the Lord,” and you forgave the impiety of my sin.
32:5. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:5: He loveth righteousness - What he delights in himself, he loves to see in his followers.
The earth is full of the goodness of the Lord - To hear its worthless inhabitants complain, one would think that God dispensed evil, not good. To examine the operation of his hand, every thing is marked with mercy and there is no place where his goodness does not appear. The overflowing kindness of God fills the earth. Even the iniquities of men are rarely a bar to his goodness: he causes his sun to rise on the evil and the good, and sends his rain upon the just and the unjust.
Albert Barnes: Notes on the Bible - 1834
33:5: He loveth righteousness - See Psa 11:7.
And judgment - justice.
The earth is full of the goodness of the Lord - Margin, "mercy." So the Hebrew. That is, his mercy or goodness is manifest everywhere. Every part of the earth bears witness that he is good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:5: He: Psa 11:7, Psa 45:7, Psa 99:4; Heb 1:9; Rev 15:3, Rev 15:4
earth: Psa 104:24, Psa 119:64, Psa 145:15, Psa 145:16; Mat 5:45; Act 14:17
goodness: or, mercy
Geneva 1599
33:5 He (e) loveth righteousness and judgment: the earth is full of the goodness of the LORD.
(e) However the world judges God's works, yet he does all things according to justice and mercy.
John Gill
33:5 He loveth righteousness and judgment,.... Or "righteous judgment" (y); he delights in the administration of it himself, Jer 9:24; and he is well pleased with acts of righteousness done by others, when done according to his word, from love to him, by faith in him, and with a view to his glory; especially he loves the righteousness of his son, being satisfactory to his law and justice, and his people, as clothed with it; and he delights in the condemnation of sin in the flesh of Christ, and in the righteous judgment of the world, and the prince of it, by Christ;
the earth is full of the goodness of the Lord; of the providential goodness of God, of which all creatures partake; and of the special goodness or grace of God manifested in Christ Jesus; it was full of it particularly when Christ was here on earth, who is full of grace and truth; and when the Gospel of the grace of God was preached everywhere by his apostles, according to his order, and appeared to all men; and so it will be especially in the latter day, when multitudes will be called by grace and converted, and when the earth will be full of the knowledge of the Lord; and still more when it will become a new earth, wherein only righteous men will dwell.
(y) "judicium justum", Gejerus.
John Wesley
33:5 Goodness - He not only doth no man wrong, but he is kind and merciful to all men.
32:532:5: եւ սիրէ զողորմութիւն եւ զիրաւունս Տէր։ Ողորմութեամբ Տեառն լի՛ եղեւ երկիր,
5 Տէրը ողորմութիւն եւ իրաւունք է սիրում, Տիրոջ ողորմութեամբ է լցուած երկիրը:
5 Անիկա արդարութիւնը ու իրաւունքը կը սիրէ։Տէրոջը ողորմութիւնովը երկիրը լեցուն է։
եւ սիրէ [180]զողորմութիւն եւ զիրաւունս Տէր. ողորմութեամբ Տեառն լի եղեւ երկիր:

32:5: եւ սիրէ զողորմութիւն եւ զիրաւունս Տէր։ Ողորմութեամբ Տեառն լի՛ եղեւ երկիր,
5 Տէրը ողորմութիւն եւ իրաւունք է սիրում, Տիրոջ ողորմութեամբ է լցուած երկիրը:
5 Անիկա արդարութիւնը ու իրաւունքը կը սիրէ։Տէրոջը ողորմութիւնովը երկիրը լեցուն է։
zohrab-1805▾ eastern-1994▾ western am▾
32:532:5 Он любит правду и суд; милости Господней полна земля.
32:6 τῷ ο the λόγῳ λογος word; log τοῦ ο the κυρίου κυριος lord; master οἱ ο the οὐρανοὶ ουρανος sky; heaven ἐστερεώθησαν στερεοω make solid; solidify καὶ και and; even τῷ ο the πνεύματι πνευμα spirit; wind τοῦ ο the στόματος στομα mouth; edge αὐτοῦ αυτος he; him πᾶσα πας all; every ἡ ο the δύναμις δυναμις power; ability αὐτῶν αυτος he; him
32:6 עַל־ ʕal- עַל upon זֹ֡את zˈōṯ זֹאת this יִתְפַּלֵּ֬ל yiṯpallˈēl פלל pray כָּל־ kol- כֹּל whole חָסִ֨יד׀ ḥāsˌîḏ חָסִיד loyal אֵלֶיךָ֮ ʔēleʸḵˈā אֶל to לְ lᵊ לְ to עֵ֪ת ʕˈēṯ עֵת time מְ֫צֹ֥א mᵊˈṣˌō מצא find רַ֗ק rˈaq רַק only לְ֭ ˈl לְ to שֵׁטֶף šēṭˌef שֶׁטֶף flood מַ֣יִם mˈayim מַיִם water רַבִּ֑ים rabbˈîm רַב much אֵ֝לָ֗יו ˈʔēlˈāʸw אֶל to לֹ֣א lˈō לֹא not יַגִּֽיעוּ׃ yaggˈîʕû נגע touch
32:6. verbo Domini caeli facti sunt et spiritu oris eius omnis ornatus eorumBy the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth:
32:6. For this, everyone who is holy will pray to you in due time. Yet truly, in a flood of many waters, they will not draw near to him.
32:6. For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.
32:6. For this, everyone who is holy will pray to you in due time. Yet truly, in a flood of many waters, they will not draw near to him.
32:6. For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.
32:5 He loveth righteousness and judgment: the earth is full of the goodness of the LORD:
32:5 Он любит правду и суд; милости Господней полна земля.
32:6
τῷ ο the
λόγῳ λογος word; log
τοῦ ο the
κυρίου κυριος lord; master
οἱ ο the
οὐρανοὶ ουρανος sky; heaven
ἐστερεώθησαν στερεοω make solid; solidify
καὶ και and; even
τῷ ο the
πνεύματι πνευμα spirit; wind
τοῦ ο the
στόματος στομα mouth; edge
αὐτοῦ αυτος he; him
πᾶσα πας all; every
ο the
δύναμις δυναμις power; ability
αὐτῶν αυτος he; him
32:6
עַל־ ʕal- עַל upon
זֹ֡את zˈōṯ זֹאת this
יִתְפַּלֵּ֬ל yiṯpallˈēl פלל pray
כָּל־ kol- כֹּל whole
חָסִ֨יד׀ ḥāsˌîḏ חָסִיד loyal
אֵלֶיךָ֮ ʔēleʸḵˈā אֶל to
לְ lᵊ לְ to
עֵ֪ת ʕˈēṯ עֵת time
מְ֫צֹ֥א mᵊˈṣˌō מצא find
רַ֗ק rˈaq רַק only
לְ֭ ˈl לְ to
שֵׁטֶף šēṭˌef שֶׁטֶף flood
מַ֣יִם mˈayim מַיִם water
רַבִּ֑ים rabbˈîm רַב much
אֵ֝לָ֗יו ˈʔēlˈāʸw אֶל to
לֹ֣א lˈō לֹא not
יַגִּֽיעוּ׃ yaggˈîʕû נגע touch
32:6. verbo Domini caeli facti sunt et spiritu oris eius omnis ornatus eorum
By the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth:
32:6. For this, everyone who is holy will pray to you in due time. Yet truly, in a flood of many waters, they will not draw near to him.
32:6. For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.
32:6. For this, everyone who is holy will pray to you in due time. Yet truly, in a flood of many waters, they will not draw near to him.
32:6. For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Господь всемогущ: Он своим словом создал небеса и "воинство их", т. е. светила. В святоотеческой литературе под "Словом" разумеют Второе Лицо Св. Троицы, под Господом - Первое, а под "Духом уст Его" - Третье Лицо. Такое понимание данного места, вероятно, объясняется тем, что означенные термины в новозаветном откровении получили строго определенный смысл, с определенным же конкретным содержанием, указывающим на Божественные Личности. Такого же разграничения и содержания этих терминов на самом деле Псалтирь не представляет, так как "псалмопевцы в учении о Слове Божием, как втором Лице Святой Троицы, колебались между личным и безличным представлением о Нем. Именем Слова Божия называли и Божескую Личность, и откровение Божие людям, и повеление Божие. Аналогичным учению о Слове Божием у псалмопевцев является учение о духе Божием (Вероучение Псалтири. П. Юнгеров, с. 11).
Adam Clarke: Commentary on the Bible - 1831
33:6: By the word of the Lord were the heavens made - This is illustrated in the Psa 33:9 verse: "He spake, and it was done; he commanded, and it stood fast." This evidently refers to the account of the creation, as it stands in the first chapter of Genesis.
Albert Barnes: Notes on the Bible - 1834
33:6: By the word of the Lord - By the command of God: Gen 1:3, Gen 1:6 etc. See the notes at Psa 33:9.
Were the heavens made - That is, the starry heavens; the worlds above us: Gen 1:1.
And all the host of them - All their "armies." The stars are represented as armies or marshalled hosts, led forth at his command, and under his direction - as armies are led forth in war. See Gen 2:1; compare the notes at Isa 1:9.
By the breath of his mouth - By his word or command - as our words issue from our mouths with our breath. The idea here is, that God is the Creator of all things; and, as such, has a claim to praise; or, that as Creator he is entitled to adoration. To this he is entitled from the fact that he has made all things, and from the "manner" in which it has been done - the wisdom, power, goodness, skill, with which it has been accomplished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:6: By the: Psa 33:9, Psa 148:1-5; Gen 1:1, Gen 6:7; Joh 1:1-3; Heb 11:3; Pe2 3:5
the host: Psa 148:2, Psa 148:3; Gen 2:1; Deu 4:19; Jer 8:2; Rom 1:25
breath: Psa 104:30; Gen 2:7; Job 26:13, Job 33:4; Joh 20:22
Carl Friedrich Keil and Franz Delitzsch
33:6
God's praiseworthiness (b) as the Creator of the world in the kingdom of Nature. Jahve's דּבר is His almighty "Let there be;" and רוח פּיו (inasmuch as the breath is here regarded as the material of which the word is formed and the bearer of the word) is the command, or in general, the operation of His commanding omnipotence (Job 15:30, cf. Job 4:9; Is 34:16, cf. Ps 11:4). The heavens above and the waters beneath stand side by side as miracles of creation. The display of His power in the waters of the sea consists in His having confined them within fixed bounds and keeping them within these. נד is a pile, i.e., a piled up heap (Arabic nadd), and more especially an inference to harvest: like such a heap do the convex waters of the sea, being firmly held together, rise above the level of the continents. The expression is like that in Josh 3:13, Josh 3:15, cf. Ex 15:8; although there the reference is to a miracle occurring in the course of history, and in this passage to a miracle of creation. כּנס refers to the heap itself, not to the walls of the storehouses as holding together. This latter figure is not introduced until Ps 33:7: the bed of the sea and those of the rivers are, as it were, אוצרות, treasuries or storehouses, in which God has deposited the deep, foaming waves or surging mass of waters. The inhabitants (ישׁבי, not יושׁבי) of the earth have cause to fear God who is thus omnipotent (מן, in the sense of falling back from in terror); for He need only speak the word and that which He wills comes into being out of nothing, as we see from the hexameron or history of Creation, but which is also confirmed in human history (Lam 3:37). He need only command and it stands forth like an obedient servant, that appears in all haste at the call of his lord, Ps 119:91.
John Gill
33:6 By the word of the Lord were the heavens made,.... The aerial and starry heavens, and the heaven of heavens, the third heaven, the seat of the divine Majesty, and the habitation of angels and glorified saints; these were "made" even out of nothing, not out of any pre-existent matter, nor were they eternal; and being made are creatures, and so not to be worshipped, neither they nor their hosts after mentioned; angels, sun, moon, and stars; these were made by the Word of God, the essential Word of God, the Lord Jesus Christ, who often goes by this name, Jn 1:1; and very fitly agrees with him, who spoke for all his people in the council and covenant of grace, and undertook to be their surety; is the Word spoken of by all the holy prophets since the beginning of the world; is the interpreter of his Father's mind and will, of which he must be capable, since he lay in his bosom; and now he speaks for his saints in heaven, whose advocate he is; and especially he may be so called because he so often spake on the six days of creation, and said, let this and the other thing be, and it was so; and to him, as the Word of God, is the creation of all things frequently ascribed, Jn 1:1, Heb 11:3, and particularly the heavens, Heb 1:10. This is a proof of the deity of Christ, and of the dignity of his person; and shows how fit he is to be the Saviour of men; how safe the saints are in his hands; and that he ought to be trusted in, adored, and worshipped;
and all the host of them by the breath of his mouth: by "the host" of the heavens are meant the angels of heaven, who dwell in the third heaven, and are the militia of it; they are called the heavenly host, Lk 2:13; these are under Jehovah, as their Lord and King, and are the army among whom he does according to his will, 3Kings 22:19; these attended him whenever he has made any remarkable appearance; and they have been employed by him against his enemies, and in defence of his people, about whom they encamp, 4Kings 19:35. The sun, moon, and stars, are the host of the next heaven, these are ranged in their proper order by the Lord, and he keeps the muster roll of them, Is 40:26; and these are used by him as his militia; the stars in their courses fought against Sisera, Judg 5:20; and the winged tribe are the host of the lower heaven; and even the lower class of these, as the locusts and grasshoppers, go forth in bands and troops, and encamp in the hedges, and at the command of God pass through and devour whole countries, Prov 30:27; and all these are made by "the breath" or "spirit (z) of Jehovah's mouth"; that is, by the Spirit of God, the third Person in the Trinity; a name which is suitable to him who is breathed forth, and proceeds from the Father and the Son, and to whom creation is ascribed, Gen 1:2; and which is no inconsiderable proof of his deity; and shows that he must be equal to the work of sanctification, which he begins and carries on. Now though the creation of the heavens is attributed to the Word, and the host of them to the Spirit, yet we are not to suppose that one Person took one part, and another Person another part of the creation; but they were all, Father, Word, and Spirit, jointly concerned in the whole.
(z) "spiritu oris ejus", V. L. Gejerus, Michaelis; so Ainsworth.
John Wesley
33:6 The word - God made this admirable structure of the heavens, and all its glorious stars; not with great pains and time, but with one single word. Host - The angels: or the stars.
Robert Jamieson, A. R. Fausset and David Brown
33:6 In "word" and "breath"--or, "spirit," there may be an allusion to the Son (Jn 1:1) and Holy Spirit.
32:632:6: եւ բանիւ Տեառն երկինք հաստատեցան, եւ հոգւով բերանոյ նորա ամենայն զօրութիւնք նոցա։
6 Տիրոջ խօսքով ստեղծուեց երկինքը, եւ իր բերանի շնչով՝ նրա բոլոր զօրութիւնները:
6 Տէրոջը խօսքովը երկինք ստեղծուեցաւ Ու իր բերնին հոգիովը՝ անոր բոլոր զօրքը։
եւ բանիւ Տեառն երկինք հաստատեցան, եւ հոգւով բերանոյ նորա ամենայն զօրութիւնք նոցա:

32:6: եւ բանիւ Տեառն երկինք հաստատեցան, եւ հոգւով բերանոյ նորա ամենայն զօրութիւնք նոցա։
6 Տիրոջ խօսքով ստեղծուեց երկինքը, եւ իր բերանի շնչով՝ նրա բոլոր զօրութիւնները:
6 Տէրոջը խօսքովը երկինք ստեղծուեցաւ Ու իր բերնին հոգիովը՝ անոր բոլոր զօրքը։
zohrab-1805▾ eastern-1994▾ western am▾
32:632:6 Словом Господа сотворены небеса, и духом уст Его все воинство их:
32:7 συνάγων συναγω gather ὡς ως.1 as; how ἀσκὸν ασκος wineskin; skin ὕδατα υδωρ water θαλάσσης θαλασσα sea τιθεὶς τιθημι put; make ἐν εν in θησαυροῖς θησαυρος treasure ἀβύσσους αβυσσος abyss
32:7 אַתָּ֤ה׀ ʔattˈā אַתָּה you סֵ֥תֶר sˌēṯer סֵתֶר hiding place לִי֮ lˈî לְ to מִ mi מִן from צַּ֪ר ṣṣˈar צַר narrow תִּ֫צְּרֵ֥נִי tˈiṣṣᵊrˌēnî נצר watch רָנֵּ֥י ronnˌê רֹן [uncertain] פַלֵּ֑ט fallˈēṭ פלט escape תְּסֹ֖ובְבֵ֣נִי tᵊsˌôvᵊvˈēnî סבב turn סֶֽלָה׃ sˈelā סֶלָה sela
32:7. congregans quasi in utre aquas maris ponens in thesauris abyssosGathering together the waters of the sea, as in a vessel; laying up the depths in storehouses.
32:7. You are my refuge from the tribulation that has surrounded me. You are my exultation: rescue me from those who are surrounding me.
32:7. Thou [art] my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah.
32:7. You are my refuge from the tribulation that has surrounded me. You are my exultation: rescue me from those who are surrounding me.
32:7. Thou [art] my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah.
32:6 By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth:
32:6 Словом Господа сотворены небеса, и духом уст Его все воинство их:
32:7
συνάγων συναγω gather
ὡς ως.1 as; how
ἀσκὸν ασκος wineskin; skin
ὕδατα υδωρ water
θαλάσσης θαλασσα sea
τιθεὶς τιθημι put; make
ἐν εν in
θησαυροῖς θησαυρος treasure
ἀβύσσους αβυσσος abyss
32:7
אַתָּ֤ה׀ ʔattˈā אַתָּה you
סֵ֥תֶר sˌēṯer סֵתֶר hiding place
לִי֮ lˈî לְ to
מִ mi מִן from
צַּ֪ר ṣṣˈar צַר narrow
תִּ֫צְּרֵ֥נִי tˈiṣṣᵊrˌēnî נצר watch
רָנֵּ֥י ronnˌê רֹן [uncertain]
פַלֵּ֑ט fallˈēṭ פלט escape
תְּסֹ֖ובְבֵ֣נִי tᵊsˌôvᵊvˈēnî סבב turn
סֶֽלָה׃ sˈelā סֶלָה sela
32:7. congregans quasi in utre aquas maris ponens in thesauris abyssos
Gathering together the waters of the sea, as in a vessel; laying up the depths in storehouses.
32:7. You are my refuge from the tribulation that has surrounded me. You are my exultation: rescue me from those who are surrounding me.
32:7. Thou [art] my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah.
32:7. You are my refuge from the tribulation that has surrounded me. You are my exultation: rescue me from those who are surrounding me.
32:7. Thou [art] my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Бог всемогущ, так как по Его повелению такая подвижная стихия, как вода, собрана в одно место "будто груды". Он хранит их как бы в хранилищах, в особых водоемах.
Adam Clarke: Commentary on the Bible - 1831
33:7: He gathereth the waters of the sea together - He separated the water from the earth and, while the latter was collected into continents, islands, mountains, hills, and valleys, the former was collected into one place, and called seas; and by his all-controlling power and providence the waters have been retained in their place, so that they have not returned to drown the earth: and he has so adapted the solar and sonar influence exerted on the waters, that the tides are only raised to certain heights, so that they cannot overflow the shores, nor become dissipated in the atmospheric regions. In this one economy there is a whole circle of science. The quantity of matter in the sun, moon, and in the earth, are all adjusted to each other in this astonishing provision: the course of the moon, and the diurnal and annual revolutions of the earth, are all concerned here; and so concerned, that it requires some of the nicest of the Newtonian calculations to ascertain the laws by which the whole is affected.
Albert Barnes: Notes on the Bible - 1834
33:7: He gathereth the waters of the sea together as an heap - The Hebrew word here rendered "gathereth" is a participle; "gathering." The design is to represent this as a continuous act; an act not merely of the original creation, but constantly occurring. The reference is to the power by which the waters are gathered and kept together; the continual power which pRev_ents their overspreading the earth. The word rendered "heap" - נד nê d - means properly a heap or "mound," and is applied to the waves of the sea heaped up together like mounds. Compare Jos 3:13, Jos 3:16; Exo 15:8 : Psa 78:13. He collected those waters, and kept them in their places, as if they were solid matter. This denotes the absolute control which God has over the waters, and is thus a most striking illustration of his power.
He layeth up the depth in storehouses - The abysses; the deep waters; the masses of water. He places them where he pleases; he disposes of them as the farmer his grain, or the rich man his treasures. The caverns of the ocean - the ocean-beds - are thus vast reservoirs or treasure-houses for the reception of the waters which God has chosen to deposit there. All this is proof of his amazing power, and all this lays a proper foundation for praise. Occasions for gratitude to him may be found in every world that he has made; in every object that has come from his hand; and nothing more "obviously" suggests this than his wondrous power over the waters of the ocean - collecting them, restraining them, controlling them, as he pleases.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:7: He gathereth: Psa 104:6-9; Gen 1:9, Gen 1:10; Job 26:10, Job 38:8-11; Pro 8:29; Jer 5:22
heap: Exo 15:8; Jos 3:13, Jos 3:16; Hab 3:15
Geneva 1599
33:7 He (f) gathereth the waters of the sea together as an heap: he layeth up the depth in storehouses.
(f) By the creation of the heavens and beautiful ornament with the gathering also of the waters, he sets forth the power of God, that all creatures might fear him.
John Gill
33:7 He gathereth the waters of the sea together as an heap,.... Which was done on the third day of the creation, by means of which the dry land appeared, Gen 1:9; when the waters of the sea were piled up as an heap, and stood higher than the earth, as they now do; and which is a wonderful instance of the power and providence of God, to bound them, and preserve the earth from being overflowed by them, Job 38:9;
he layeth up the depth in storehouses; that is, large quantities of water, for which he has his treasure houses, as for the wind, hail and snow, Ps 135:7; and these are the clouds of heaven above, and the fountains of the great deep below, which the Lord opens and stops at his pleasure; see Gen 7:11.
John Wesley
33:7 Store - houses - Either in the clouds, or in the bowels of the earth.
32:732:7: Ժողովեաց որպէս ՚ի տի՛կ զջուրս ծովու, եւ դնէ ՚ի խոր զգանձս իւր[6792]։ [6792] Ոմանք.Որպէս ՚ի տիկս... եւ դնէ ՚ի խորս։
7 Ինչպէս մի տիկի մէջ՝ հաւաքեց ծովի ջրերը եւ իր գանձը դրեց անդունդների յատակը:
7 Ծովուն ջուրերը դէզի մը պէս* կը հաւաքէ, Անդունդները շտեմարաններու մէջ կը դնէ։
Ժողովեաց որպէս ի տիկ զջուրս ծովու, եւ դնէ [181]ի խորս զգանձս իւր:

32:7: Ժողովեաց որպէս ՚ի տի՛կ զջուրս ծովու, եւ դնէ ՚ի խոր զգանձս իւր[6792]։
[6792] Ոմանք.Որպէս ՚ի տիկս... եւ դնէ ՚ի խորս։
7 Ինչպէս մի տիկի մէջ՝ հաւաքեց ծովի ջրերը եւ իր գանձը դրեց անդունդների յատակը:
7 Ծովուն ջուրերը դէզի մը պէս* կը հաւաքէ, Անդունդները շտեմարաններու մէջ կը դնէ։
zohrab-1805▾ eastern-1994▾ western am▾
32:732:7 Он собрал, будто груды, морские воды, положил бездны в хранилищах.
32:8 φοβηθήτω φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master πᾶσα πας all; every ἡ ο the γῆ γη earth; land ἀπ᾿ απο from; away αὐτοῦ αυτος he; him δὲ δε though; while σαλευθήτωσαν σαλευω sway; rock πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle τὴν ο the οἰκουμένην οικουμενη habitat
32:8 אַשְׂכִּֽילְךָ֨׀ ʔaśkˈîlᵊḵˌā שׂכל prosper וְֽ wᵊˈ וְ and אֹורְךָ֗ ʔôrᵊḵˈā ירה teach בְּ bᵊ בְּ in דֶֽרֶךְ־ ḏˈereḵ- דֶּרֶךְ way ז֥וּ zˌû זוּ [relative] תֵלֵ֑ךְ ṯēlˈēḵ הלך walk אִֽיעֲצָ֖ה ʔˈîʕᵃṣˌā יעץ advise עָלֶ֣יךָ ʕālˈeʸḵā עַל upon עֵינִֽי׃ ʕênˈî עַיִן eye
32:8. timeat Dominum omnis terra ipsum formident universi habitatores orbisLet all the earth fear the Lord, and let all the inhabitants of the world be in awe of him.
32:8. I will give you understanding, and I will instruct you in this way, in which you will walk. I will fix my eyes upon you.
32:8. I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye.
32:8. I will give you understanding, and I will instruct you in this way, in which you will walk. I will fix my eyes upon you.
32:8. I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye.
32:7 He gathereth the waters of the sea together as an heap: he layeth up the depth in storehouses:
32:7 Он собрал, будто груды, морские воды, положил бездны в хранилищах.
32:8
φοβηθήτω φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
πᾶσα πας all; every
ο the
γῆ γη earth; land
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
δὲ δε though; while
σαλευθήτωσαν σαλευω sway; rock
πάντες πας all; every
οἱ ο the
κατοικοῦντες κατοικεω settle
τὴν ο the
οἰκουμένην οικουμενη habitat
32:8
אַשְׂכִּֽילְךָ֨׀ ʔaśkˈîlᵊḵˌā שׂכל prosper
וְֽ wᵊˈ וְ and
אֹורְךָ֗ ʔôrᵊḵˈā ירה teach
בְּ bᵊ בְּ in
דֶֽרֶךְ־ ḏˈereḵ- דֶּרֶךְ way
ז֥וּ zˌû זוּ [relative]
תֵלֵ֑ךְ ṯēlˈēḵ הלך walk
אִֽיעֲצָ֖ה ʔˈîʕᵃṣˌā יעץ advise
עָלֶ֣יךָ ʕālˈeʸḵā עַל upon
עֵינִֽי׃ ʕênˈî עַיִן eye
32:8. timeat Dominum omnis terra ipsum formident universi habitatores orbis
Let all the earth fear the Lord, and let all the inhabitants of the world be in awe of him.
32:8. I will give you understanding, and I will instruct you in this way, in which you will walk. I will fix my eyes upon you.
32:8. I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye.
32:8. I will give you understanding, and I will instruct you in this way, in which you will walk. I will fix my eyes upon you.
32:8. I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye.
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Adam Clarke: Commentary on the Bible - 1831
33:8: Let all the earth fear the Lord - He who has thus bound, can unloose; he who has created, can destroy. He has promised life and prosperity only to the godly; let the ungodly stand in awe of him.
Albert Barnes: Notes on the Bible - 1834
33:8: Let all the earth - All the inhabitants of the earth.
Fear the Lord - Worship and adore a Being of so great power. See the notes at Psa 5:7.
Let all the inhabitants of the world - The power displayed in the works of creation appeals to all alike.
Stand in awe of him - Rev_erence or adore him. The expression is equivalent to "worship," fear or Rev_erence entering essentially into the idea of worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:8: the earth: Psa 22:27, Psa 96:9, Psa 96:10; Jer 10:7-12; Dan 6:25, Dan 6:26; Rev 14:6, Rev 14:7, Rev 15:4
stand: Psa 76:7; Heb 12:29
John Gill
33:8 Let all the earth fear the Lord,.... That is, all the men that dwell upon the face of the earth. As it follows,
let all the inhabitants of the world stand in awe of him; which fear and awe design a reverence of the divine Majesty, whose divine perfections are so manifest in the works of creation; and a carefulness not to offend him, into whose hands it must be a fearful thing to fall; and the whole worship of him, which is often in Scripture expressed by the fear of him: and this is to be understood either as what is the duty of all men; for to "fear God, and keep his commandments, is the whole duty of man", Eccles 12:13; and which is incumbent on all men, in consideration of his being the Creator of them; and the obligation to it is yet more increased through his providential care of them and goodness to them; and still more should be found in them, seeing he will be the Judge of them, and has a despotic and uncontrollable power over them; and what is it that he cannot do, who has done all this before related? though none can fear him aright but such who have the grace of fear put into their hearts by the Spirit of God: or else this may be prophetically said, as what will be in the latter day, when not only the Jews shall fear the Lord and his goodness, Hos 3:5, but when the fulness of the Gentiles being brought into the church, it shall fear and be enlarged; yea, all nations shall fear the Lord and glorify his name, and come and worship before him, Is 60:5.
32:832:8: Երկիցէ ՚ի Տեառնէ ամենայն երկիր, եւ ՚ի նմանէ դողասցե՛ն ամենայն բնակիչք աշխարհի[6793]։ [6793] Ոմանք.Եւ ՚ի նմանէ դողասցին։
8 Թող երկիւղ կրի Տիրոջից ողջ երկիրը, եւ նրանից թող դողան բոլոր բնակիչներն աշխարհի,
8 Ամէն երկիր թող Տէրոջմէն վախնայ Ու անկէ դողան աշխարհի բոլոր բնակիչները։
Երկիցէ ի Տեառնէ ամենայն երկիր, եւ ի նմանէ դողասցեն ամենայն բնակիչք աշխարհի:

32:8: Երկիցէ ՚ի Տեառնէ ամենայն երկիր, եւ ՚ի նմանէ դողասցե՛ն ամենայն բնակիչք աշխարհի[6793]։
[6793] Ոմանք.Եւ ՚ի նմանէ դողասցին։
8 Թող երկիւղ կրի Տիրոջից ողջ երկիրը, եւ նրանից թող դողան բոլոր բնակիչներն աշխարհի,
8 Ամէն երկիր թող Տէրոջմէն վախնայ Ու անկէ դողան աշխարհի բոլոր բնակիչները։
zohrab-1805▾ eastern-1994▾ western am▾
32:832:8 Да боится Господа вся земля; да трепещут пред Ним все живущие во вселенной,
32:9 ὅτι οτι since; that αὐτὸς αυτος he; him εἶπεν επω say; speak καὶ και and; even ἐγενήθησαν γινομαι happen; become αὐτὸς αυτος he; him ἐνετείλατο εντελλομαι direct; enjoin καὶ και and; even ἐκτίσθησαν κτιζω create; set up
32:9 אַל־ ʔal- אַל not תִּֽהְי֤וּ׀ tˈihyˈû היה be כְּ kᵊ כְּ as ס֥וּס sˌûs סוּס horse כְּ kᵊ כְּ as פֶרֶד֮ fereḏ פֶּרֶד mule אֵ֤ין ʔˈên אַיִן [NEG] הָ֫בִ֥ין hˈāvˌîn בין understand בְּ bᵊ בְּ in מֶֽתֶג־ mˈeṯeḡ- מֶתֶג bridle וָ wā וְ and רֶ֣סֶן rˈesen רֶסֶן bridle עֶדְיֹ֣ו ʕeḏyˈô עֲדִי ornament לִ li לְ to בְלֹ֑ום vᵊlˈôm בלם curb? בַּ֝֗ל ˈbˈal בַּל not קְרֹ֣ב qᵊrˈōv קרב approach אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
32:9. quia ipse mandavit et factus est ipso praecipiente stetitFor he spoke and they were made: he commanded and they were created.
32:9. Do not become like the horse and the mule, which have no understanding. Their jaws are constrained with bit and bridle, so as not to draw near to you.
32:9. Be ye not as the horse, [or] as the mule, [which] have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee.
32:9. Do not become like the horse and the mule, which have no understanding. Their jaws are constrained with bit and bridle, so as not to draw near to you.
32:9. Be ye not as the horse, [or] as the mule, [which] have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee.
32:8 Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him:
32:8 Да боится Господа вся земля; да трепещут пред Ним все живущие во вселенной,
32:9
ὅτι οτι since; that
αὐτὸς αυτος he; him
εἶπεν επω say; speak
καὶ και and; even
ἐγενήθησαν γινομαι happen; become
αὐτὸς αυτος he; him
ἐνετείλατο εντελλομαι direct; enjoin
καὶ και and; even
ἐκτίσθησαν κτιζω create; set up
32:9
אַל־ ʔal- אַל not
תִּֽהְי֤וּ׀ tˈihyˈû היה be
כְּ kᵊ כְּ as
ס֥וּס sˌûs סוּס horse
כְּ kᵊ כְּ as
פֶרֶד֮ fereḏ פֶּרֶד mule
אֵ֤ין ʔˈên אַיִן [NEG]
הָ֫בִ֥ין hˈāvˌîn בין understand
בְּ bᵊ בְּ in
מֶֽתֶג־ mˈeṯeḡ- מֶתֶג bridle
וָ וְ and
רֶ֣סֶן rˈesen רֶסֶן bridle
עֶדְיֹ֣ו ʕeḏyˈô עֲדִי ornament
לִ li לְ to
בְלֹ֑ום vᵊlˈôm בלם curb?
בַּ֝֗ל ˈbˈal בַּל not
קְרֹ֣ב qᵊrˈōv קרב approach
אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
32:9. quia ipse mandavit et factus est ipso praecipiente stetit
For he spoke and they were made: he commanded and they were created.
32:9. Do not become like the horse and the mule, which have no understanding. Their jaws are constrained with bit and bridle, so as not to draw near to you.
32:9. Be ye not as the horse, [or] as the mule, [which] have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee.
32:9. Do not become like the horse and the mule, which have no understanding. Their jaws are constrained with bit and bridle, so as not to draw near to you.
32:9. Be ye not as the horse, [or] as the mule, [which] have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Так как Бог всемогущ, то Его слову нет препятствий: Его повеление находит неложное и точное исполнение. - "Он повелел и явилось", - разумеется творение Им мира.
Albert Barnes: Notes on the Bible - 1834
33:9: For he spake, and it was done - The word "done," introduced here by our translators, enfeebles the sentence. It would be made more expressive and sublime as it is in the original: "He spake, and it was." That is, Its existence depended on his word; the universe sprang into being at his command; he had only to speak, and it arose in all its grandeur where before there was nothing. There is here an undoubted allusion to the account in Genesis of the work of creation - where the statement is that all depended on the command or the word of God: Gen 1:3, Gen 1:6, Gen 1:9, Gen 1:11, Gen 1:14, Gen 1:20, Gen 1:24, Gen 1:26. Nothing more sublime can be conceived than the language thus employed in the Scriptures in describing that work. No more elevated conception can enter the human mind than that which is implied when it is said, God "spoke" and all this vast and wonderful universe rose into being.
He commanded - He gave order; he required the universe to appear.
And it stood fast - Or rather, "stood." That is, it stood forth; it appeared; it rose into being. The idea of its "standing fast" is not in the original, and greatly enfeebles the expression.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:9: For: Psa 33:6, Psa 148:5, Psa 148:6; Gen 1:3; Heb 11:3
and it stood: Psa 93:5, Psa 119:90, Psa 119:91; Col 1:16, Col 1:17; Heb 1:3; Rev 4:11
John Gill
33:9 For he spake, and it was done,.... Or "it was" (a), it came into being by a word speaking, almighty power going along with it; see Gen 1:3;
he commanded, and it stood fast; every created thing continued in its being; not only all things were produced into being by his all commanding word and power, "nutu Jovis", as Maximus Tyrius speaks (b); but by the same all things are upheld and consist, Heb 1:3, Col 1:17. The poet (c) uses the same word of God in the creation of things; and is the phrase in Gen 1:3 admired by Longinus (d): or this may refer to the implantation of the grace of fear in the hearts of his people; for as he speaks life into them in regeneration, commands light to shine in their dark heart, and says to them, when in their blood, Live; so by the mighty power of his word he commands the fear of him in them, and it continues.
(a) "et fuit", Pagninus, Montanus, Musculus, Gejerus; so Ainsworth. (b) Dissert. 25. (c) "Jussit et extendi campos", &c. Ovid. Metamorph. l. 1. Fab. 1. v. 43. (d) De Sublimi.
Robert Jamieson, A. R. Fausset and David Brown
33:9 he spake--literally, "said."
Tit was--The addition of "done" weakens the sense (compare Gen 1:3-10).
32:932:9: Նա՛ ասաց եւ եղեն, ի՛նքն հրամայեաց՝ եւ հաստատեցան[6794]։ [6794] Ոմանք.Զի նա ասաց՝ եւ։
9 քանզի Նա ասաց՝ եւ ստեղծուեցին, Նա հրամայեց՝ եւ հաստատուեցին:
9 Վասն զի անիկա ըսաւ ու եղաւ։Ինք հրամայեց ու հաստատուեցաւ։
Զի նա ասաց` եւ եղեն, ինքն հրամայեաց` եւ հաստատեցան:

32:9: Նա՛ ասաց եւ եղեն, ի՛նքն հրամայեաց՝ եւ հաստատեցան[6794]։
[6794] Ոմանք.Զի նա ասաց՝ եւ։
9 քանզի Նա ասաց՝ եւ ստեղծուեցին, Նա հրամայեց՝ եւ հաստատուեցին:
9 Վասն զի անիկա ըսաւ ու եղաւ։Ինք հրամայեց ու հաստատուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
32:932:9 ибо Он сказал, и сделалось; Он повелел, и явилось.
32:10 κύριος κυριος lord; master διασκεδάζει διασκεδαζω intent ἐθνῶν εθνος nation; caste ἀθετεῖ αθετεω displace; put off δὲ δε though; while λογισμοὺς λογισμος account λαῶν λαος populace; population καὶ και and; even ἀθετεῖ αθετεω displace; put off βουλὰς βουλη intent ἀρχόντων αρχων ruling; ruler
32:10 רַבִּ֥ים rabbˌîm רַב much מַכְאֹובִ֗ים maḵʔôvˈîm מַכְאֹוב pain לָ lā לְ to † הַ the רָ֫שָׁ֥ע rˈāšˌāʕ רָשָׁע guilty וְ wᵊ וְ and הַ ha הַ the בֹּוטֵ֥חַ bbôṭˌēₐḥ בטח trust בַּ ba בְּ in יהוָ֑ה [yhwˈāh] יְהוָה YHWH חֶ֝֗סֶד ˈḥˈeseḏ חֶסֶד loyalty יְסֹובְבֶֽנּוּ׃ yᵊsôvᵊvˈennû סבב turn
32:10. Dominus dissolvit consilium gentium irritas fecit cogitationes populorumThe Lord bringeth to nought the counsels of nations; and he rejecteth the devices of people, and casteth away the counsels of princes.
32:10. Many are the scourges of the sinner, but mercy will surround him that hopes in the Lord.
32:10. Many sorrows [shall be] to the wicked: but he that trusteth in the LORD, mercy shall compass him about.
32:10. Many are the scourges of the sinner, but mercy will surround him that hopes in the Lord.
32:10. Many sorrows [shall be] to the wicked: but he that trusteth in the LORD, mercy shall compass him about.
32:9 For he spake, and it was [done]; he commanded, and it stood fast:
32:9 ибо Он сказал, и сделалось; Он повелел, и явилось.
32:10
κύριος κυριος lord; master
διασκεδάζει διασκεδαζω intent
ἐθνῶν εθνος nation; caste
ἀθετεῖ αθετεω displace; put off
δὲ δε though; while
λογισμοὺς λογισμος account
λαῶν λαος populace; population
καὶ και and; even
ἀθετεῖ αθετεω displace; put off
βουλὰς βουλη intent
ἀρχόντων αρχων ruling; ruler
32:10
רַבִּ֥ים rabbˌîm רַב much
מַכְאֹובִ֗ים maḵʔôvˈîm מַכְאֹוב pain
לָ לְ to
הַ the
רָ֫שָׁ֥ע rˈāšˌāʕ רָשָׁע guilty
וְ wᵊ וְ and
הַ ha הַ the
בֹּוטֵ֥חַ bbôṭˌēₐḥ בטח trust
בַּ ba בְּ in
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
חֶ֝֗סֶד ˈḥˈeseḏ חֶסֶד loyalty
יְסֹובְבֶֽנּוּ׃ yᵊsôvᵊvˈennû סבב turn
32:10. Dominus dissolvit consilium gentium irritas fecit cogitationes populorum
The Lord bringeth to nought the counsels of nations; and he rejecteth the devices of people, and casteth away the counsels of princes.
32:10. Many are the scourges of the sinner, but mercy will surround him that hopes in the Lord.
32:10. Many sorrows [shall be] to the wicked: but he that trusteth in the LORD, mercy shall compass him about.
32:10. Many are the scourges of the sinner, but mercy will surround him that hopes in the Lord.
32:10. Many sorrows [shall be] to the wicked: but he that trusteth in the LORD, mercy shall compass him about.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:10: The counsel of the heathen to naught - This appears to be similar to what is mentioned in the second Psalm; the useless attempts of the Gentiles to prevent the extension of the kingdom of Christ in the earth: and it may refer to similar attempts of ungodly nations or men to prevent the promulgation of the Gospel, and the universal dissemination of truth in the world.
Albert Barnes: Notes on the Bible - 1834
33:10: The Lord bringeth the counsel of the heathen to nought - Margin: "maketh frustrate." The Hebrew word means to "break," or to "annul." The word here rendered "heathen" means "nations;" and the idea is that God, by his own overruling purpose and providence, frustrates the designs of the nations of the earth; that he carries forward his own designs and purposes in spite of theirs; that their plans avail nothing when they come in competition with his. their purposes must yield to His purpose. Compare Isa 8:9-10, note; Isa 19:3, note. All the plans and purposes of the nations of the earth that conflict with the purposes of God will be vain; all those plans, whatever they may be, will be made subservient under His providence to the promotion of His great designs.
He maketh the devices of the people of none effect - That is, He renders them vain, unsuccessful, ineffectual. The word "people" here is synonymous with "nations," and the idea is, that whatever may be the thoughts and purposes of human beings, if they are opposed to the plans of God, or if they do not tend to promote His glory, they will be rendered futile or vain. God is a great and glorious Sovereign over all, and He will make everything subordinate to the promotion of His own great designs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:10: The Lord: Psa 2:1-4, Psa 9:15; Exo 1:10-12; Sa2 15:31, Sa2 15:34, Sa2 17:14, Sa2 17:23; Job 5:12, Job 5:13; Pro 21:30; Isa 7:5-7, Isa 8:9, Isa 8:10, Isa 19:3, Isa 19:11-14, Isa 44:23
bringeth: Heb. maketh frustrate, Isa 44:25
he maketh: Psa 21:11, Psa 140:8
Carl Friedrich Keil and Franz Delitzsch
33:10
His praiseworthiness (c) as the irresistible Ruler in the history of men. Since in 2Kings 15:34; 2Kings 17:14, and frequently, הפר עצה is a common phrase, therefore heepiyr as in Ps 89:34, Ezek 17:19, is equivalent to הפר (Ges. ֗67, rem. 9). The perfects are not used in the abstract, but of that which has been experienced most recently, since the "new song" presupposes new matter. With Ps 33:11 compare Prov 19:21. The עצת of God is the unity of the "thoughts of His heart," i.e., of the ideas, which form the inmost part, the ultimate motives of everything that takes place. The whole history of the world is the uninterrupted carrying out of a divine plan of salvation, the primary object of which is His people, but in and with these are included humanity at large.
Geneva 1599
33:10 The LORD bringeth the (g) counsel of the heathen to nought: he maketh the devices of the people of none effect.
(g) No counsel can prevail against God, but he deserves it, and it will have evil success.
John Gill
33:10 The Lord bringeth the counsel of the Heathen to nought,.... The psalmist having taken notice of the works of creation, in order to excite the saints to praise, proceeds to observe the providence of God, and particularly that branch of it which lies in disappointing the designs of wicked men; it is wickedness which they consult and devise, and thin is against the Lord's people, his cause and interest, and so against himself; and though their schemes are formed and contrived with a great deal of subtlety, yet they are commonly blasted; whether laid by particular persons, as by Ahithophel against David; or by nations, whole bodies of men, as of the Egyptians and Assyrians against Israel; and of Jews and Gentiles against Christ and his cause;
he maketh the devices of the people of none effect; the same thing is expressed here as before, in different words, for the further confirmation of it, and that it might be attended to. This is the Lord's doing, he is omniscient, and knows all the secret plots and designs of men; and he is omnipotent, and counteracts them, and confounds them in all their measures; and is faithful to his people, cause, and interest.
John Wesley
33:10 The Lord - Thus he passes from the work of creation, to the works of providence, and from the instances of his power, in senseless and irrational creatures, to his power in over - ruling the thoughts and wills, and actions of men, whether single or united.
Robert Jamieson, A. R. Fausset and David Brown
33:10 In God's providence He thwarts men's purposes and executes His own.
heathen--literally, "nations."
32:1032:10: Տէր ցրուէ՛ զխորհուրդս հեթանոսաց, անարգէ՛ Տէր զխորհուրդս ժողովրդոց, եւ արհամարհէ Տէր զխորհուրդս իշխանաց։
10 Տէրը խափանում է հեթանոսների մտադրութիւնները, Տէրն անարգում է ժողովուրդների դիտաւորութիւնները, Տէրն արհամարհում է իշխանների խորհուրդները:
10 Տէրը կը ցրուէ հեթանոսներուն խորհուրդները, Փուճ կը հանէ ժողովուրդներուն դիտաւորութիւնները։
Տէր ցրուէ զխորհուրդս հեթանոսաց, անարգէ Տէր զխորհուրդս ժողովրդոց, [182]եւ արհամարհէ Տէր զխորհուրդս իշխանաց:

32:10: Տէր ցրուէ՛ զխորհուրդս հեթանոսաց, անարգէ՛ Տէր զխորհուրդս ժողովրդոց, եւ արհամարհէ Տէր զխորհուրդս իշխանաց։
10 Տէրը խափանում է հեթանոսների մտադրութիւնները, Տէրն անարգում է ժողովուրդների դիտաւորութիւնները, Տէրն արհամարհում է իշխանների խորհուրդները:
10 Տէրը կը ցրուէ հեթանոսներուն խորհուրդները, Փուճ կը հանէ ժողովուրդներուն դիտաւորութիւնները։
zohrab-1805▾ eastern-1994▾ western am▾
32:1032:10 Господь разрушает советы язычников, уничтожает замыслы народов, [уничтожает советы князей].
32:11 ἡ ο the δὲ δε though; while βουλὴ βουλη intent τοῦ ο the κυρίου κυριος lord; master εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever μένει μενω stay; stand fast λογισμοὶ λογισμος account τῆς ο the καρδίας καρδια heart αὐτοῦ αυτος he; him εἰς εις into; for γενεὰν γενεα generation καὶ και and; even γενεάν γενεα generation
32:11 שִׂמְח֬וּ śimḥˈû שׂמח rejoice בַֽ vˈa בְּ in יהוָ֣ה [yhwˈāh] יְהוָה YHWH וְ֭ ˈw וְ and גִילוּ ḡîlˌû גיל rejoice צַדִּיקִ֑ים ṣaddîqˈîm צַדִּיק just וְ֝ ˈw וְ and הַרְנִ֗ינוּ harnˈînû רנן cry of joy כָּל־ kol- כֹּל whole יִשְׁרֵי־ yišrê- יָשָׁר right לֵֽב׃ lˈēv לֵב heart
32:11. consilium Domini in aeternum stabit cogitationes cordis eius in generatione et generationeBut the counsel of the Lord standeth for ever: the thoughts of his heart to all generations.
32:11. Rejoice in the Lord and exult, you just ones, and glory, all you upright of heart.
32:11. Be glad in the LORD, and rejoice, ye righteous: and shout for joy, all [ye that are] upright in heart.
32:11. Rejoice in the Lord and exult, you just ones, and glory, all you upright of heart.
32:11. Be glad in the LORD, and rejoice, ye righteous: and shout for joy, all [ye that are] upright in heart.
32:10 The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect:
32:10 Господь разрушает советы язычников, уничтожает замыслы народов, [уничтожает советы князей].
32:11
ο the
δὲ δε though; while
βουλὴ βουλη intent
τοῦ ο the
κυρίου κυριος lord; master
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
μένει μενω stay; stand fast
λογισμοὶ λογισμος account
τῆς ο the
καρδίας καρδια heart
αὐτοῦ αυτος he; him
εἰς εις into; for
γενεὰν γενεα generation
καὶ και and; even
γενεάν γενεα generation
32:11
שִׂמְח֬וּ śimḥˈû שׂמח rejoice
בַֽ vˈa בְּ in
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
וְ֭ ˈw וְ and
גִילוּ ḡîlˌû גיל rejoice
צַדִּיקִ֑ים ṣaddîqˈîm צַדִּיק just
וְ֝ ˈw וְ and
הַרְנִ֗ינוּ harnˈînû רנן cry of joy
כָּל־ kol- כֹּל whole
יִשְׁרֵי־ yišrê- יָשָׁר right
לֵֽב׃ lˈēv לֵב heart
32:11. consilium Domini in aeternum stabit cogitationes cordis eius in generatione et generatione
But the counsel of the Lord standeth for ever: the thoughts of his heart to all generations.
32:11. Rejoice in the Lord and exult, you just ones, and glory, all you upright of heart.
32:11. Be glad in the LORD, and rejoice, ye righteous: and shout for joy, all [ye that are] upright in heart.
32:11. Rejoice in the Lord and exult, you just ones, and glory, all you upright of heart.
32:11. Be glad in the LORD, and rejoice, ye righteous: and shout for joy, all [ye that are] upright in heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Насколько слабы и неисполнимы бывают планы людей, которые разрушаются Богом, настолько вечно и несокрушимо всякое слово Господа; Его советы и планы ("помышления") неизменны и непреложны.
Adam Clarke: Commentary on the Bible - 1831
33:11: The counsel of the Lord - What he has determined shall be done. He determined to make a world, and he made it; to create man, and he created him. He determined that at a certain period God should be manifested in the flesh, and it was so; that he should taste death for every man, and he did so; that his Gospel should be preached in all the world; and behold it has already nearly overrun the whole earth. All his other counsels and thoughts, which refer to the future, shall be accomplished in their times.
Albert Barnes: Notes on the Bible - 1834
33:11: The counsel of the Lord - The purpose of the Lord.
Standeth for ever - It will be carried out. It will never be changed. There can be no "superior" counsel or will to change it, as is the case with the plans of men; and no purposes of any beings "inferior" to himself - angels, men, or devils - can affect, defeat, or modify his eternal plans. No changes in human affairs can impede his plans; no opposition can defeat them; no progress can supersede them.
The thoughts of his heart - The things which he has "designed," or which he intends shall be accomplished.
To all generations - Margin, as in Hebrew, "to generation and generation." That is, from one generation of men to another; or, to all time. The plans of God are not changed by the passing off of one generation and the coming on of another; by new dynasties of kings, or by the Rev_olutions that may occur in states and empires. Men can seldom cause their plans to be carried forward beyond the generation in which they live; and they can have no security that coming generations, with their own plans, will not abolish or change all that has been devised or purposed before. No man can make it certain that his own will, even in regard to "property," will be carried out in the generation that succeeds him. No monarch can make it certain that his plans will be perfected by his successors. Schemes devised with the profoundest care and the highest wisdom may be set aside by those who are next in power; and no individual can hope that coming ages will feel sufficient interest in him or his memory to carry on his plans. Who feels now any obligation to carry out the projects of Caesar or Alexander? How long since have all their plans passed away! So it will be with all who are now playing their parts on the earth! But none of these things affect the purposes of Him who will continue to live and to carry out His own designs when all the generations of human beings shall have passed away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:11: The counsel: Job 23:13; Pro 19:21; Isa 14:24, Isa 14:27, Isa 46:10; Lam 3:37; Eze 38:10-23; Dan 4:37; Act 4:27, Act 4:28; Eph 1:11
thoughts: Psa 92:5; Isa 55:8, Isa 55:9; Jer 29:11; Mic 4:12
all generations: Heb. generation and generation, Act 15:18
John Gill
33:11 The counsel of the Lord standeth for ever,.... By which are meant, not the doctrines of the Gospel, nor the ordinances of it; though these will stand firm, and remain to the end of the world; but the purposes and decrees of God, which are wisely formed in himself, are eternal and unfrustrable, and relate to all things in providence and grace. The Lord does all things according to the counsel of his will in the government of the world, and in the salvation of men: the choice of persons to everlasting life is according to it; and so are their redemption, effectual calling, and glorification;
the thoughts of his heart to all generations; which, with respect to his own people, are thoughts of peace, grace, and mercy; these are many, and within himself, were very early, even from all eternity, and have their sure and certain effect, Is 14:24; see Prov 19:21.
John Wesley
33:11 The Counsel - All his purposes and designs are always successful.
32:1132:11: Խորհուրդ Տեառն յաւիտեա՛ն մնայ, խորհուրդ սրտի նորա ազգէ մինչեւ յազգ[6795]։ [6795] Ոմանք.Խորհուրդք Տեառն յաւիտեան մնան։
11 Տիրոջ մտածումը յաւիտեան կը մնայ, եւ նրա սրտի խորհուրդը՝ սերնդից սերունդ:
11 Տէրոջը խորհուրդը յաւիտեան կը մնայ Ու անոր սրտին դիտաւորութիւնները՝ ազգէ մինչեւ ազգ։
Խորհուրդ Տեառն յաւիտեան մնայ, խորհուրդ սրտի նորա ազգէ մինչեւ յազգ:

32:11: Խորհուրդ Տեառն յաւիտեա՛ն մնայ, խորհուրդ սրտի նորա ազգէ մինչեւ յազգ[6795]։
[6795] Ոմանք.Խորհուրդք Տեառն յաւիտեան մնան։
11 Տիրոջ մտածումը յաւիտեան կը մնայ, եւ նրա սրտի խորհուրդը՝ սերնդից սերունդ:
11 Տէրոջը խորհուրդը յաւիտեան կը մնայ Ու անոր սրտին դիտաւորութիւնները՝ ազգէ մինչեւ ազգ։
zohrab-1805▾ eastern-1994▾ western am▾
32:1132:11 Совет же Господень стоит вовек; помышления сердца Его в род и род.
32:12 μακάριον μακαριος blessed; prosperous τὸ ο the ἔθνος εθνος nation; caste οὗ ος who; what ἐστιν ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God αὐτοῦ αυτος he; him λαός λαος populace; population ὃν ος who; what ἐξελέξατο εκλεγω select; choose εἰς εις into; for κληρονομίαν κληρονομια inheritance ἑαυτῷ εαυτου of himself; his own
32:12. beata gens cuius Dominus Deus eius populus quem elegit in hereditatem sibiBlessed is the nation whose God is the Lord: the people whom he hath chosen for his inheritance.
32:11 The counsel of the LORD standeth for ever, the thoughts of his heart to all generations:
32:11 Совет же Господень стоит вовек; помышления сердца Его в род и род.
32:12
μακάριον μακαριος blessed; prosperous
τὸ ο the
ἔθνος εθνος nation; caste
οὗ ος who; what
ἐστιν ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
αὐτοῦ αυτος he; him
λαός λαος populace; population
ὃν ος who; what
ἐξελέξατο εκλεγω select; choose
εἰς εις into; for
κληρονομίαν κληρονομια inheritance
ἑαυτῷ εαυτου of himself; his own
32:12. beata gens cuius Dominus Deus eius populus quem elegit in hereditatem sibi
Blessed is the nation whose God is the Lord: the people whom he hath chosen for his inheritance.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:12: Blessed is the nation - O how happy is that nation which has יהוה Jehovah for its אלהים Elohim; the self-existent and eternal Lord for its covenant God; one who should unite himself to it by connections and ties the most powerful and endearing! The word אלהים Elohim, which we translate God, refers to that economy in which God is manifested in the flesh.
The people whom he hath chosen - The Jews, who were elected to be his heritage, whom he preserved as such for two thousand years, and whom he has reprobated because of their unbelief and rebellion, and elected the Gentiles in their place.
Albert Barnes: Notes on the Bible - 1834
33:12: Blessed is the nation - For the meaning of the word "blessed," see the notes at Psa 1:1. The idea here is, that the nation referred to is happy, or that its condition is desirable. What is true of a nation is also as true of an individual.
Whose God is the Lord - Whose God is Yahweh - for so this is in the original Hebrew. That is, the nation which worships Yahweh, and is under his protection. This is evidently said to distinguish such a nation from those which worshipped false gods or idols. Such a nation is blessed or happy, because:
(a) He is a real God, the true God, and not an imagination or fiction;
(b) because His laws are just and good, and their observance will always tend to promote the public welfare and prosperity;
(c) because His protection will be vouchsafed to such a nation; and
(d) because His worship, and the influence of His religion, will tend to diffuse virtue, intelligence, purity, and truth, over a land, and thus will promote its welfare.
And the people whom he hath chosen for his own inheritance - Chosen to be "His;" or, His portion. The primary reference here is undoubtedly to the Hebrew people, called his "inheritance:" Deu 4:20; Deu 9:26; Deu 32:9; Psa 74:2; Psa 78:62, Psa 78:71; or "heritage," Psa 94:5; Jer 12:7, Jer 12:9; but what is here affirmed of that people is true also of all other people who worship the true God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:12: Blessed: Psa 144:15, Psa 147:19, Psa 147:20; Exo 19:5, Exo 19:6; Deu 33:29
people: Psa 65:4, Psa 135:4; Deu 7:6-8; Joh 15:16; Eph 1:4; Pe1 2:9
his own: Psa 28:9; Jer 10:16; Tit 2:14
Carl Friedrich Keil and Franz Delitzsch
33:12
Hence the call to praise God is supported (2) by a setting forth of that which His people possess in Him. This portion of the song is like a paraphrase of the אשׁרי in Deut 33:29. The theme in Ps 33:12 is proved in Ps 33:13 by the fact, that Jahve is the omniscient Ruler, because He is the Creator of men, without whose knowledge nothing is undertaken either secretly or openly, and especially if against His people. Then in Ps 33:16 it is supported by the fact, that His people have in Jahve a stronger defence than the greatest worldly power would be. Jahve is called the fashioner of all the hearts of men, as in Zech 12:1, cf. Prov 24:12, as being their Maker. As such He is also the observer of all the works of men; for His is acquainted with their origin in the laboratory of the heart, which He as Creator has formed. Hupfeld takes יחד as an equalisation (pariter ac) of the two appositions; but then it ought to be וּמבין (cf. Ps 49:3, Ps 49:11). The lxx correctly renders it καταμόνας, singillatim. It is also needless to translate it, as Hupfeld does: He who formed, qui finxit; for the hearts of men were not from the very first created all at one time, but the primeval impartation of spirit-life is continued at every birth in some mysterious way. God is the Father of spirits, Heb 12:9. For this very reason everything that exists, even to the most hidden thing, is encompassed by His omniscience and omnipotence. He exercises an omniscient control over all things, and makes all things subservient to the designs of His plan of the universe, which, so far as His people are concerned, is the plan of salvation. Without Him nothing comes to pass; but through Him everything takes place. The victory of the king, and the safety of the warrior, are not their own works. Their great military power and bodily strength can accomplish nothing without God, who can also be mighty in the feeble. Even for purposes of victory (תּשׁוּעה, cf. ישׁוּעה, Ps 21:2) the war-horse is שׁקר, i.e., a thing that promises much, but can in reality do nothing; it is not its great strength, by which it enables the trooper to escape (ימלּט). "The horse," says Solomon in Prov 21:31, "is equipped for the day of battle, but התּשׁוּעה לה, Jahve's is the victory," He giveth it to whomsoever He will. The ultimate ends of all things that come to pass are in His hands, and - as Ps 33:18. say, directing special attention to this important truth by הנּה - the eye of this God, that is to say the final aim of His government of the world, is directed towards them that fear Him, is pointed at them that hope in His mercy (למיחלים). In Ps 33:19, the object, לחסדּו, is expanded by way of example. From His mercy or loving-kindness, not from any acts of their own, conscious of their limited condition and feebleness, they look for protection in the midst of the greatest peril, and for the preservation of their life in famine. Ps 20:8 is very similar; but the one passage sounds as independent as the other.
Geneva 1599
33:12 Blessed [is] the nation whose (h) God [is] the LORD; [and] the people [whom] he hath chosen for his own inheritance.
(h) He shows that all our happiness stands in this, that the Lord is our God.
John Gill
33:12 Blessed is the nation whose God is the Lord,.... Who have an interest in such a wonder working God, both in creation and in providence, and especially in grace: which, though it may have a principal regard to the nation of Israel, whose God he was in a very distinguishing manner, yet must not be limited to them; for he is the God of the Gentiles also: this nation is the chosen generation, the holy nation and peculiar people, both among Jews and Gentiles; and the Lord is the God of these; not only as the God of nature and providence, but as the God of all grace; who must be happy, since he is their portion and exceeding great reward; nor shall they want any good thing, nor need they fear any evil; they are on the heart of God, and cannot be separated from his love; they are engraven on the palms of his hands, and shall be helped, strengthened, and upheld with the right hand of his righteousness; all things work together for their good; and this God of theirs will be their God and guide unto death; they may expect every needful good thing now, and all glory and happiness hereafter;
and the people whom he hath chosen for his own inheritance; not Israel only, but the Gentiles also; not all mankind, but a peculiar people, whom the Lord has chosen out of the world to be his possession, and who are his jewels and peculiar treasure; these are happy, being the Lord's portion, and the lot of his inheritance; and he chooses an inheritance for them, adopts and begets them unto it, and makes them meet to be partakers of it.
Robert Jamieson, A. R. Fausset and David Brown
33:12 The inference from the foregoing in Ps 33:12 is illustrated by God's special providence, underlying which is His minute knowledge of all men.
32:1232:12: Երանի ազգի որոյ Տէր Աստուած օգնական է նմա. ժողովուրդ զոր ընտրեաց ՚ի ժառանգութիւն իւր[6796]։ [6796] Ոմանք.Օգնական է նորա։
12 Երանի այն ազգին, որի օգնականը Տէր Աստուած է, երանի այն ժողովրդին, որին իր համար նա ժառանգութիւն ընտրեց:
12 Երանի՜ այն ազգին, որուն Աստուածը Տէրն է Ու այն ժողովուրդին, որ իր ժառանգութեան համար ընտրեց։
Երանի՛ ազգի որոյ [183]Տէր Աստուած օգնական է նմա``, ժողովուրդ զոր ընտրեաց ի ժառանգութիւն իւր:

32:12: Երանի ազգի որոյ Տէր Աստուած օգնական է նմա. ժողովուրդ զոր ընտրեաց ՚ի ժառանգութիւն իւր[6796]։
[6796] Ոմանք.Օգնական է նորա։
12 Երանի այն ազգին, որի օգնականը Տէր Աստուած է, երանի այն ժողովրդին, որին իր համար նա ժառանգութիւն ընտրեց:
12 Երանի՜ այն ազգին, որուն Աստուածը Տէրն է Ու այն ժողովուրդին, որ իր ժառանգութեան համար ընտրեց։
zohrab-1805▾ eastern-1994▾ western am▾
32:1232:12 Блажен народ, у которого Господь есть Бог, племя, которое Он избрал в наследие Себе.
32:13 ἐξ εκ from; out of οὐρανοῦ ουρανος sky; heaven ἐπέβλεψεν επιβλεπω look on ὁ ο the κύριος κυριος lord; master εἶδεν οραω view; see πάντας πας all; every τοὺς ο the υἱοὺς υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human
32:13. de caelo respexit Dominus vidit omnes filios AdamThe Lord hath looked from heaven: he hath beheld all the sons of men.
32:12 Blessed [is] the nation whose God [is] the LORD; [and] the people [whom] he hath chosen for his own inheritance:
32:12 Блажен народ, у которого Господь есть Бог, племя, которое Он избрал в наследие Себе.
32:13
ἐξ εκ from; out of
οὐρανοῦ ουρανος sky; heaven
ἐπέβλεψεν επιβλεπω look on
ο the
κύριος κυριος lord; master
εἶδεν οραω view; see
πάντας πας all; every
τοὺς ο the
υἱοὺς υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
32:13. de caelo respexit Dominus vidit omnes filios Adam
The Lord hath looked from heaven: he hath beheld all the sons of men.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Blessed is the nation whose God is the LORD; and the people whom he hath chosen for his own inheritance. 13 The LORD looketh from heaven; he beholdeth all the sons of men. 14 From the place of his habitation he looketh upon all the inhabitants of the earth. 15 He fashioneth their hearts alike; he considereth all their works. 16 There is no king saved by the multitude of a host: a mighty man is not delivered by much strength. 17 A horse is a vain thing for safety: neither shall he deliver any by his great strength. 18 Behold, the eye of the LORD is upon them that fear him, upon them that hope in his mercy; 19 To deliver their soul from death, and to keep them alive in famine. 20 Our soul waiteth for the LORD: he is our help and our shield. 21 For our heart shall rejoice in him, because we have trusted in his holy name. 22 Let thy mercy, O LORD, be upon us, according as we hope in thee.
We are here taught to give to God the glory,
I. Of his common providence towards all the children of men. Though he has endued man with understanding and freedom of will, yet he reserves to himself the government of him, and even of those very faculties by which he is qualified to govern himself. 1. The children of men are all under his eye, even their hearts are so; and all the motions and operations of their souls, which none know but they themselves, he knows better than they themselves, v. 13, 14. Though the residence of God's glory is in the highest heavens, yet thence he not only has a prospect of all the earth, but a particular inspection of all the inhabitants of the earth. He not only beholds them, but he looks upon them; he looks narrowly upon them (so the word here used is sometimes rendered), so narrowly that not the least thought can escape his observation. Atheists think that, because he dwells above in heaven, he cannot, or will not, take notice of what is done here in this lower world; but thence, high as it is, he sees us all, and all persons and thing are naked and open before him. 2. Their hearts, as well as their times, are all in his hand: He fashions their hearts. He made them at first, formed the spirit of each man within him, then when he brought him into being. Hence he is called the Father of spirits: and this is a good argument to prove that he perfectly knows them. The artist that made the clock, can account for the motions of every wheel. David uses this argument with application to himself, Ps. cxxxix. 1, 14. He still moulds the hearts of men, turns them as the rivers of water, which way soever he pleases, to serve his own purposes, darkens or enlightens men's understandings, stiffens or bows their wills, according as he is pleased to make use of them. He that fashions men's hearts fashions them alike. It is in hearts as in faces, though there is a great difference, and such a variety as that no two faces are exactly of the same features, nor any two hearts exactly of the same temper, yet there is such a similitude that, in some things, all faces and all hearts agree, as in water face answers to face, Prov. xxvii. 19. He fashions them together (so some read it); as the wheels of a watch, though of different shapes, sizes, and motions, are yet all put together, to serve one and the same purpose, so the hearts of men and their dispositions, however varying from each other and seeming to contradict one another, are yet all overruled to serve the divine purpose, which is one. 3. They, and all they do, are obnoxious to his judgment; for he considers all their works, not only knows them, but weighs them, that he may render to every man according to his works, in the day, in the world, of retribution, in the judgment, and to eternity. 4. All the powers of the creature have a dependence upon him, and are of no account, of no avail at all, without him, v. 16, 17. It is much for the honour of God that not only no force can prevail in opposition to him, but that no force can act but in dependence on him and by a power derived from him. (1.) The strength of a king is nothing without God. No king is sacred by his royal prerogatives, or the authority with which he is invested; for the powers that are, of that kind, are ordained of God, and are what he makes them, and no more. David was a king, and a man of war from his youth, and yet acknowledged God to be his only protector and Saviour. (2.) The strength of an army is nothing without God. The multitude of a host cannot secure those under whose command they act, unless God make them a security to them. A great army cannot be sure of victory; for, when God pleases, one shall chase a thousand. (3.) The strength of a giant is nothing without God. A mighty man, such as Goliath was, is not delivered by his much strength, when his day comes to fall. Neither the firmness and activity of his body nor the stoutness and resolution of his mind will stand him in any stead, any further than God is pleased to give him success. Let not the strong man then glory in his strength, but let us all strengthen ourselves in the Lord our God, go forth, and go on, in his strength. (4.) The strength of a horse is nothing without God (v. 17): A horse is a vain thing for safety. In war horses were then so highly accounted of, and so much depended on, that God forbade the kings of Israel to multiply horses (Deut. xvii. 16), lest they should be tempted to trust to them and their confidence should thereby be taken off from God. David houghed the horses of the Syrians (2 Sam. viii. 4); here he houghs all the horses in the world, by pronouncing a horse a vain thing for safety in the day of battle. If the war-horse be unruly and ill-managed, he may hurry his rider into danger instead of carrying him out of danger. If he be killed under him, he may be his death, instead of saving his life. It is therefore our interest to make sure God's favour towards us, and then we may be sure of his power engaged for us, and need not fear whatever is against us.
II. We are to give God the glory of his special grace. In the midst of his acknowledgments of God's providence he pronounces those blessed that have Jehovah for their God, who governs the world, and has wherewithal to help them in every time of need, while those were miserable who had this and the other Baal for their god, which was so far from being able to hear and help them that is was itself senseless and helpless (v. 12): Blessed is the nation whose God is the Lord, even Israel, who had the knowledge of the true God and were taken into covenant with him, and all others who own God for theirs and are owned by him; for they also, whatever nation they are of, are of the spiritual seed of Abraham. 1. It is their wisdom that they take the Lord for their God, that they direct their homage and adoration there where it is due and where the payment of it will not be in vain. 2. It is their happiness that they are the people whom God has chosen for his own inheritance, whom he is pleased with, and honoured in, and whom he protects and takes care of, whom he cultivates and improves as a man does his inheritance, Deut. xxxii. 9. Now let us observe here, to the honour of divine grace, (1.) The regard which God has to his people, v. 18, 19. God beholds all the sons of men with an eye of observation, but his eye of favour and complacency is upon those that fear him. He looks upon them with delight, as the father on his children, as the bridegroom on his spouse, Isa. lxii. 5. While those that depend on arms and armies, on chariots and horses, perish in the disappointment of their expectations, God's people, under his protection, are safe, for he shall deliver their soul from death when there seems to be but a step between them and it. If he do not deliver the body from temporal death, yet he will deliver the soul from spiritual and eternal death. Their souls, whatever happens, shall live and praise him, either in this world or in a better. From his bounty they shall be supplied with all necessaries. he shall keep them alive in famine; when others die for want, they shall live, which shall make it a distinguishing mercy. When visible means fail, God will find out some way or other to supply them. He does not say that he will give them abundance (they have no reason either to desire it or to expect it), but he will keep them alive; they shall not starve; and, when destroying judgments are abroad, it ought to be reckoned a great favour, for it is a very striking one, and lays us under peculiar obligations, to have our lives given us for a prey. Those that have the Lord for their God shall find him their help and their shield, v. 20. In their difficulties he will assist them; they shall be helped over them, helped through them. In their dangers he will secure them; they shall be helped over them, helped through them. In their dangers he will secure them, so that they shall not receive any real damage. (2.) The regard which God's people have to him and which we ought to have in consideration of this. [1.] We must wait for God. We must attend the motions of his providence, and accommodate ourselves to them, and patiently accommodate ourselves to them, and patiently expect the issue of them. Our souls must wait for him, v. 20. We must not only in word and tongue profess a believing regard to God, but it must be inward and sincere, a secret and silent attendance on him. [2.] We must rely on God, hope in his mercy, in the goodness of his nature, though we have not an express promise to depend upon. Those that fear God and his wrath must hope in God and his mercy; for there is no flying from God, but by flying to him. These pious dispositions will not only consist together, but befriend each other, a holy fear of God and yet at the same time a hope in his mercy. This is trusting in his holy name (v. 21), in all that whereby he has made known himself to us, for our encouragement to serve him. [3.] We must rejoice in God, v. 21. Those do not truly rest in God, or do not know the unspeakable advantage they have by so doing, who do not rejoice in him at all times; because those that hope in God hope for an eternal fulness of joy in his presence. [4.] We must seek to him for that mercy which we hope in, v. 22. Our expectations from God are not to supersede, but to quicken and encourage, our applications to him; he will be sought unto for that which he has promised, and therefore the psalm concludes with a short but comprehensive prayer, "Let thy mercy, O Lord! be upon us; let us always have the comfort and benefit of it, not according as we merit from thee, but according as we hope in thee, that is, according to the promise which thou hast in thy word given to us and according to the faith which thou hast by thy Spirit and grace wrought in us." If, in singing these verses, we put forth a dependence upon God, and let out our desires towards him, we make melody with our hearts to the Lord.
Adam Clarke: Commentary on the Bible - 1831
33:13: The Lord looketh from heaven - This and the following verse seem to refer to God's providence. He sees all that is done in the earth, and his eye is on all the children of men.
Albert Barnes: Notes on the Bible - 1834
33:13: The Lord looketh from heaven - heaven is represented as his abode or dwelling; and from that place he is represented as looking down upon all the nations of the earth. The meaning here is, that he sees all that dwell upon the earth, and that, therefore, all that worship him are under his eye. He knows their wants, and he will watch over them to protect them. It is not merely to the abstract truth that God sees all who dwell upon the earth that the psalmist means to refer; but that those who are his friends, or who worship him, are all under his eye, so as to enjoy his watchful care and attention.
He beholdeth all the sons of men - All the descendants of "Adam," for this is the original. There is no improbability in supposing that the word "Adam" here (usually meaning "man") is employed as a proper name to denote the great ancestor of the human race, and that the psalmist means to refer to the race as one great family descended from a common ancestor, though scattered abroad over the face of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:13: looketh: Psa 11:4, Psa 14:2, Psa 102:19; Gen 6:12; Ch2 16:9; Job 28:24; Pro 15:3; Lam 3:50
beholdeth: Psa 53:2; Jer 23:23, Jer 23:24; Heb 4:13
Geneva 1599
33:13 The LORD (i) looketh from heaven; he beholdeth all the sons of men.
(i) He proves that all things are governed by God's providence and not by fortune.
John Gill
33:13 The Lord looketh from heaven,.... Where his throne and temple are, upon the earth and men, and things in it, as follows;
he beholdeth all the sons of men; the evil and the good; which is contrary to the sense of many wicked men, who imagine he takes no notice of what is done here below; but his eye is upon all, upon all the workers of iniquity, how secret soever they may be; and not only his eye of Providence is upon good men, but his eye of love, grace, and mercy; and he has a special and distinct knowledge of them: agreeably to this are some expressions of Heathen writers; says one (e),
"the eye of God sees all things;''
says another (f),
"there is a great God in heaven who sees all things, and governs.''
(e) , &c. Hesiod. Opera & Dies, l. 1. v. 263. (f) , &c. Sophoclis Electra, v. 174, 175.
John Wesley
33:13 All men - Although he hath a relation to Israel, yet he hath a general care over all mankind, all whose hearts and ways he observes.
Robert Jamieson, A. R. Fausset and David Brown
33:13 looketh--intently (Is 14:16).
32:1332:13: Յերկնից նայեցաւ Տէր յամենայն որդիս մարդկան.
13 Տէրը երկնքից նայեց բոլոր մարդկանց որդիներին:
13 Տէրը երկնքէն կը նայի Եւ բոլոր մարդոց որդիները կը տեսնէ։
Յերկնից նայեցաւ Տէր յամենայն որդիս մարդկան:

32:13: Յերկնից նայեցաւ Տէր յամենայն որդիս մարդկան.
13 Տէրը երկնքից նայեց բոլոր մարդկանց որդիներին:
13 Տէրը երկնքէն կը նայի Եւ բոլոր մարդոց որդիները կը տեսնէ։
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32:1332:13 С небес призирает Господь, видит всех сынов человеческих;
32:14 ἐξ εκ from; out of ἑτοίμου ετοιμος ready; prepared κατοικητηρίου κατοικητηριον settlement αὐτοῦ αυτος he; him ἐπέβλεψεν επιβλεπω look on ἐπὶ επι in; on πάντας πας all; every τοὺς ο the κατοικοῦντας κατοικεω settle τὴν ο the γῆν γη earth; land
32:14. de firmissimo solio suo prospexit ad universos habitatores terraeFrom his habitation which he hath prepared, he hath looked upon all that dwell on the earth.
32:13 The LORD looketh from heaven; he beholdeth all the sons of men:
32:13 С небес призирает Господь, видит всех сынов человеческих;
32:14
ἐξ εκ from; out of
ἑτοίμου ετοιμος ready; prepared
κατοικητηρίου κατοικητηριον settlement
αὐτοῦ αυτος he; him
ἐπέβλεψεν επιβλεπω look on
ἐπὶ επι in; on
πάντας πας all; every
τοὺς ο the
κατοικοῦντας κατοικεω settle
τὴν ο the
γῆν γη earth; land
32:14. de firmissimo solio suo prospexit ad universos habitatores terrae
From his habitation which he hath prepared, he hath looked upon all that dwell on the earth.
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Albert Barnes: Notes on the Bible - 1834
33:14: From the place of his habitation - From his dwelling - heaven.
He looketh down - He continually sees. The sentiment is repeated here to show that no one can escape his eye; that the condition, the characters, the wants of all are intimately known to him, and that thus he can watch over his people - all that love and serve him - and can guard them from danger. See Psa 33:18-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:14: Psa 123:1; Kg1 8:27, Kg1 8:30; Isa 57:15, Isa 66:1; Luk 11:2; Ti1 6:16
John Gill
33:14 From the place of his habitation,.... Which is heaven, that is, the habitation of his holiness, and of his glory, Is 63:15;
he looketh upon all the inhabitants of the earth; good and bad; and not the nation of Israel only, but the Gentile world, whom in former times he overlooked, but under the Gospel dispensation visits in a way of mercy; by sending his son to die for them, by spreading his Gospel among them, by calling them by his grace, by planting churches in the midst of them, and by continuing his word and ordinances with them.
32:1432:14: ՚ի պատրաստ բնակութենէ իւրմէ հայեցաւ յամենայն բնակիչս աշխարհի։
14 Իր պատրաստած բնակատեղից դիտեց աշխարհի բոլոր բնակիչներին:
14 Իր բնակութեանը տեղէն Աշխարհի բոլոր բնակիչները կը դիտէ։
ի պատրաստ բնակութենէ իւրմէ հայեցաւ յամենայն բնակիչս աշխարհի:

32:14: ՚ի պատրաստ բնակութենէ իւրմէ հայեցաւ յամենայն բնակիչս աշխարհի։
14 Իր պատրաստած բնակատեղից դիտեց աշխարհի բոլոր բնակիչներին:
14 Իր բնակութեանը տեղէն Աշխարհի բոլոր բնակիչները կը դիտէ։
zohrab-1805▾ eastern-1994▾ western am▾
32:1432:14 с престола, на котором восседает, Он призирает на всех, живущих на земле:
32:15 ὁ ο the πλάσας πλασσω contrive; form κατὰ κατα down; by μόνας μονος only; alone τὰς ο the καρδίας καρδια heart αὐτῶν αυτος he; him ὁ ο the συνιεὶς συνιημι comprehend εἰς εις into; for πάντα πας all; every τὰ ο the ἔργα εργον work αὐτῶν αυτος he; him
32:15. fingens pariter cor eorum intellegens omnia opera eorumHe who hath made the hearts of every one of them: who understandeth all their works.
32:14 From the place of his habitation he looketh upon all the inhabitants of the earth:
32:14 с престола, на котором восседает, Он призирает на всех, живущих на земле:
32:15
ο the
πλάσας πλασσω contrive; form
κατὰ κατα down; by
μόνας μονος only; alone
τὰς ο the
καρδίας καρδια heart
αὐτῶν αυτος he; him
ο the
συνιεὶς συνιημι comprehend
εἰς εις into; for
πάντα πας all; every
τὰ ο the
ἔργα εργον work
αὐτῶν αυτος he; him
32:15. fingens pariter cor eorum intellegens omnia opera eorum
He who hath made the hearts of every one of them: who understandeth all their works.
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Adam Clarke: Commentary on the Bible - 1831
33:15: He fashioneth their hearts alike - He forms their hearts in unity; he has formed them alike; they are all the works of his hands: and he has formed them with the same powers, faculties, passions, etc.; body and spirit having the same essential properties in every human being.
Albert Barnes: Notes on the Bible - 1834
33:15: He fashioneth their hearts alike - That is, one as well as another; or, one as really as another. No one is exempt from his control, or from all that is implied in the word "fashioneth." The meaning is not that their hearts are made to "resemble" each other, or to be "like" each other, whether in goodness or in wickedness - but that all alike "are" made by him. The idea in the word "fashioneth" here is not that of "creating," in the sense that He "makes" the heart by his own power what it is, whether good or bad; but that, as he has "formed" the hearts of all people, he must see what is in the heart, or must behold all the purposes and thoughts of people. The Maker of the human heart must understand what is in it; and, therefore, He must have a clear understanding of the purposes and designs of human beings. This idea is carried out in the latter member of the sentence, "he considereth all their works," and is substantially the same as in the expression Psa 94:9, "He that planted the ear, shall he not hear? He that formed the eye, shall he not see?"
He considereth all their works - He understands all that they do; he marks, or attends to, all that is done by them. The purpose here is to state the universal sovereignty of God. He made all things; He presides over all things; He sees all things; He is the source of safety and protection to all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:15: fashioneth: Pro 22:2, Pro 27:19; Ecc 7:29; Isa 64:8; Act 17:26
considereth: Psa 44:21; Job 11:11, Job 34:21, Job 34:22; Pro 24:12; Jer 32:19; Hos 7:2; Co1 4:5
Geneva 1599
33:15 He (k) fashioneth their hearts alike; he considereth all their works.
(k) Therefore he knows their wicked enterprises.
John Gill
33:15 He fashioneth their hearts alike,.... The Lord is the former and fashioner of the heart, spirit, or soul of man, even of all hearts and spirits; whence he is called the Father of spirits, Heb 12:9; see Zech 12:1; and he is the former of them alike; which seems to intimate as if all seals were alike, as they are made by the Lord; and it may be the difference there appears to be between them afterwards, nay be owing to the make and constitution of their bodies, to their education, and different situation, circumstances, and advantages in life, whereby the hearts of some may be more opened and enlarged than others. Some render it "together", or "altogether" (g); which must not be understood of time, as if they were all made at once, but of equality; the one was made by him as well as the other; he is the fashioner of one and all of them, every whit of them; they are wholly fashioned by him, and all that is in them, all the powers and faculties of the soul; and by him only, and not by the instrumentality of another; for souls are created, not generated; they are produced out of nothing, and not out of pre-existent matter, as bodies; parents contribute somewhat to the bodies of their children, but not anything to their souls. God only "is the God of the spirits of all flesh", Num 16:22; some translate the word "singly" (h); one by one, one after another in the several ages of time; for he continues to fashion them, and is always doing it; see Zech 12:1. And he forms the hearts of his own people anew for himself, for his own glory; he forms Christ in them, and every grace of his Spirit; he forms them into one, and knits and unites them together in love, and makes them like to one another; for as face answers to face in water, so do the hearts and experiences of the saints one to another, Prov 27:19; all which he does wholly and alone; and since he fashions the hearts of all men in every sense, he must know them, which is the design of this expression; he knows the hearts of wicked men, and all the wickedness that is in them; he knows the hearts of good men, the worst that is in them, and also the best, which he himself has put there;
he considereth all their works; the works of evil men, not only their more open ones, but their more secret ones, and will bring them into judgment; and the works of good men, even their good works, which he will remember and reward in a way of grace.
(g) "simul", Musculus, Gejerus; so Ainsworth. (h) Sept. "sigillatim", V. L.
John Wesley
33:15 Fashioneth - Having said that God sees and observes all men, he now adds, that he rules and governs them; yea, even the hearts which are most unmanageable, he disposes and inclines according to the counsel of his will. Alike - Or, equally, one as well as another: whether they be Jews or Gentiles, princes or peasants; all are alike subject to his jurisdiction. Their works - Both outward and inward, all the workings of their minds and actions, and all their endeavours and actions.
Robert Jamieson, A. R. Fausset and David Brown
33:15 fashioneth--or, "forms," and hence knows and controls (Prov 21:1).
alike--without exception.
considereth--or, "understands"; God knows men's motives.
32:1532:15: Ո ստեղծ առանձին զսի՛րտս նոցա եւ ՚ի միտ առնու զամենայն գործս նոցա[6797]։ [6797] Ոմանք.Որ ստեղծ ա՛՛... նոցա. որ ՚ի միտ առ՛՛։
15 Նա, որ ստեղծել է նրանցից իւրաքանչիւրի սիրտը, հաշուի է առնում նրանց բոլոր գործերը:
15 Անոնց սրտերը հաւասարապէս ինք ստեղծեց։Անոնց բոլոր ըրածները կ’իմանայ։
Ո ստեղծ [184]առանձին զսիրտս նոցա, ի միտ առնու զամենայն գործս նոցա:

32:15: Ո ստեղծ առանձին զսի՛րտս նոցա եւ ՚ի միտ առնու զամենայն գործս նոցա[6797]։
[6797] Ոմանք.Որ ստեղծ ա՛՛... նոցա. որ ՚ի միտ առ՛՛։
15 Նա, որ ստեղծել է նրանցից իւրաքանչիւրի սիրտը, հաշուի է առնում նրանց բոլոր գործերը:
15 Անոնց սրտերը հաւասարապէս ինք ստեղծեց։Անոնց բոլոր ըրածները կ’իմանայ։
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32:1532:15 Он создал сердца всех их и вникает во все дела их.
32:16 οὐ ου not σῴζεται σωζω save βασιλεὺς βασιλευς monarch; king διὰ δια through; because of πολλὴν πολυς much; many δύναμιν δυναμις power; ability καὶ και and; even γίγας γιγας not σωθήσεται σωζω save ἐν εν in πλήθει πληθος multitude; quantity ἰσχύος ισχυς force αὐτοῦ αυτος he; him
32:16. non salvatur rex in multitudine exercitus nec fortis liberabitur in multiplicatione virtutisThe king is not saved by a great army: nor shall the giant be saved by his own great strength.
32:15 He fashioneth their hearts alike; he considereth all their works:
32:15 Он создал сердца всех их и вникает во все дела их.
32:16
οὐ ου not
σῴζεται σωζω save
βασιλεὺς βασιλευς monarch; king
διὰ δια through; because of
πολλὴν πολυς much; many
δύναμιν δυναμις power; ability
καὶ και and; even
γίγας γιγας not
σωθήσεται σωζω save
ἐν εν in
πλήθει πληθος multitude; quantity
ἰσχύος ισχυς force
αὐτοῦ αυτος he; him
32:16. non salvatur rex in multitudine exercitus nec fortis liberabitur in multiplicatione virtutis
The king is not saved by a great army: nor shall the giant be saved by his own great strength.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17. Если Господь всегда Себе верен и всемогущ, то самая прочная защита может быть находима человеком только в Нем. Никакие средства, изобретаемые человеком для упрочения своего благополучия, не могут считаться достаточными, "ненадежен конь для спасения", не может и не должен человек думать, что обилием военной силы ("конь", обилие конницы) он может выиграть победу: все зависит от Бога.
Adam Clarke: Commentary on the Bible - 1831
33:16: There is no king saved by the multitude of a host - Even in the midst of the most powerful and numerous army, no king is in safety unless he have God's protection. A king is but a man, and may as easily lose his life as one of his common soldiers.
A mighty man is not delivered by much strength - There are times in which his might can be of no avail to him: and unless the mighty, the wise, the honorable, etc., have the protection of God, there is no time in which their might may not be turned into weakness, their wisdom into folly, and their dignity into disgrace.
Albert Barnes: Notes on the Bible - 1834
33:16: There is no king saved by the multitude of an host - By the number of his armies. His safety, however numerous and mighty may be his forces, is in God alone. He is the great Protector, whatever means men may use to defend themselves. The most numerous and the best organized armies cannot secure a victory. It is, after all, wholly in the hands of God. A wasting sickness in a camp may defeat all the plans of war; or success in battle may depend on contingencies which no commander could anticipate or provide against. A mutiny in a camp, or a panic on the battlefield, may disconcert the best-laid schemes; or forces may come against an army that were unexpected; or storm and tempest may disarrange and frustrate the entire plan of the campaign. See Ecc 9:11.
A mighty man - A strong man; a giant - as Goliath of Gath. "Strength" is not the only thing necessary to secure a victory.
Is not delivered by much strength - By the mere fact that he is strong. Other things are needed to ensure success; and God has power so to arrange events that mere strength shall be of no avail.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:16: no king: Psa 44:3, Psa 44:6, Psa 44:7; Exo 14:17, Exo 14:18, Exo 14:28; Jos 11:4-8; Jdg 7:2, Jdg 7:12-25; Sa1 14:8-16; Kg1 20:10, Kg1 20:27-29; Ch2 14:9-13, Ch2 20:12, Ch2 20:23, Ch2 32:8, Ch2 32:9, Ch2 32:21
mighty: Jos 14:12; Sa1 17:4, Sa1 17:45-49; Sa2 21:16-22; Jer 9:23
Geneva 1599
33:16 There is no (l) king saved by the multitude of an host: a mighty man is not delivered by much strength.
(l) If kings and the mighty of the world cannot be saved by worldly means, but only by God's providence, what do others have to trust in, who have not similar means?
John Gill
33:16 There is no king saved by the multitude of an host,.... He may be at the head of a numerous army, and yet not get the victory over a lesser one, nor escape safe, but be taken by it: there have been such instances; and if he is saved, or gets the victory, it is not owing to the multitude with him, but to the Lord, that gives salvation to kings, Ps 144:10. Hence it appears that even such men need salvation themselves, and cannot save themselves, though they have ever so many at command, and therefore are not to be trusted in; salvation is only of the Lord;
a mighty man is not delivered by much strength; as Goliath, with his great strength, could not deliver himself out of the hands of David, a stripling; wherefore the mighty man should not glory in his might.
John Wesley
33:16 No king - He instances in these, as the most uncontrollable persons in the world, and most confident of themselves. By which he strongly proves his general proposition, of God's powerful providence over all men. By an host - But only by God's providence, who disposes of victory and success, as he pleases, and that frequently to the weakest side.
Robert Jamieson, A. R. Fausset and David Brown
33:16 Men's usual reliances in their greatest exigencies are, in themselves, useless.
32:1632:16: Ո՛չ թէ ՚ի բազում զօրս իւր ապրեսցի թագաւոր, եւ ո՛չ սկայ ՚ի բազում զօրութեան իւրում։
16 Թագաւորն իր զօրքի բազմութեամբ չի փրկուի, եւ ոչ էլ հսկան՝ իր մեծ ուժով:
16 Թագաւոր մը զօրքի շատութիւնով չ’ազատիր, Ոչ ալ զօրաւոր մարդ մը ուժի շատութիւնով կը փրկուի։
Ոչ թէ ի բազում զօրս իւր ապրեսցի թագաւոր, եւ ոչ սկայ ի բազում զօրութեան իւրում:

32:16: Ո՛չ թէ ՚ի բազում զօրս իւր ապրեսցի թագաւոր, եւ ո՛չ սկայ ՚ի բազում զօրութեան իւրում։
16 Թագաւորն իր զօրքի բազմութեամբ չի փրկուի, եւ ոչ էլ հսկան՝ իր մեծ ուժով:
16 Թագաւոր մը զօրքի շատութիւնով չ’ազատիր, Ոչ ալ զօրաւոր մարդ մը ուժի շատութիւնով կը փրկուի։
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32:1632:16 Не спасется царь множеством воинства; исполина не защитит великая сила.
32:17 ψευδὴς ψευδης false ἵππος ιππος horse εἰς εις into; for σωτηρίαν σωτηρια safety ἐν εν in δὲ δε though; while πλήθει πληθος multitude; quantity δυνάμεως δυναμις power; ability αὐτοῦ αυτος he; him οὐ ου not σωθήσεται σωζω save
32:17. fallax equus ad salutem et in multitudine roboris sui non salvabitVain is the horse for safety: neither shall he be saved by the abundance of his strength.
32:16 There is no king saved by the multitude of an host: a mighty man is not delivered by much strength:
32:16 Не спасется царь множеством воинства; исполина не защитит великая сила.
32:17
ψευδὴς ψευδης false
ἵππος ιππος horse
εἰς εις into; for
σωτηρίαν σωτηρια safety
ἐν εν in
δὲ δε though; while
πλήθει πληθος multitude; quantity
δυνάμεως δυναμις power; ability
αὐτοῦ αυτος he; him
οὐ ου not
σωθήσεται σωζω save
32:17. fallax equus ad salutem et in multitudine roboris sui non salvabit
Vain is the horse for safety: neither shall he be saved by the abundance of his strength.
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Adam Clarke: Commentary on the Bible - 1831
33:17: A horse is a vain thing for safety - Even the horse, with all his fleetness, is no sure means of escape from danger: the lion or the tiger can overtake him or he may stumble, fall, and destroy his rider.
Albert Barnes: Notes on the Bible - 1834
33:17: An horse - The reference here is undoubtedly to the war-horse. See the notes at Psa 20:7.
Is a vain thing - literally, is a "lie." That is, he cannot be confided in.
For safety - For securing safety in battle. He is liable to be stricken down, or to become wild and furious so as to be beyond the control of his rider; and however strong or fleet he may be, or however well he may be "broken," yet none of these things make it certain that the rider will be safe. God is the only being in whom perfect confidence can be reposed.
Neither shall he deliver any by his great strength - Safety cannot be found in his mere "strength," however great that may be. These illustrations are all designed to lead the mind to the great idea that safety is to be found in God alone, Psa 33:18-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:17: An horse: Psa 20:7; Jdg 4:15; Kg2 7:6, Kg2 7:7; Pro 21:31; Ecc 9:11; Isa 30:16; Hos 14:3
his great: Psa 147:10; Job 39:19-25
John Gill
33:17 A horse is a vain thing for safety,.... Though it is prepared for the day of battle, and is a very warlike creature, and of great service in war, yet safety only is of the Lord, Prov 21:31; this is put for all kinds of military preparations which men are apt to trust in, but should not, for they are "a lie" (i), as the horse is here said to be; that is, deceives and disappoints when trusted to; in like manner the olive is said "to lie", Hab 3:17; when hope of fruit from it is disappointed; so "fundus mendax" in Horace (k);
neither shall he deliver any by his great strength; in the time of battle; either by fighting for him, or fleeing with him.
(i) "mendacium", Pagninus, Montanus; "fallax", V. L. (k) Epod. l. 1. Ode 16. ver. 45. Carmin. l. 3. Ode 1. v. 30. "Spem mentita seges", ib. Epist. l. 1. ep. 7. v. 87.
John Wesley
33:17 An horse - Though he be strong and fit for battle, or for flight, if need requires. And so this is put for all warlike provisions. Vain things - Heb. a lie; because it promises that help and safety which it cannot give.
Robert Jamieson, A. R. Fausset and David Brown
33:17 On the war horse (compare Job 39:19-25).
a vain thing--a lie, which deceives us.
32:1732:17: Սո՛ւտ է ձի ՚ի փրկութեան իւրում. ՚ի բազում զօրութեան իւրում ո՛չ ապրեցուցանէ զհեծեալն[6798]։ [6798] Ոմանք.Սուտ է ձի փրկութեան իւրում։
17 Ձին անօգուտ է փրկութեան համար, իր մեծ ուժով հանդերձ չի փրկի հեծեալին:
17 Ձին ազատութեան համար պարապ բան է Ու իր ուժին շատութիւնովը չի կրնար ազատել։
Սուտ է ձի [185]փրկութեան իւրում``, ի բազում զօրութեան իւրում ոչ ապրեցուցանէ [186]զհեծեալն:

32:17: Սո՛ւտ է ձի ՚ի փրկութեան իւրում. ՚ի բազում զօրութեան իւրում ո՛չ ապրեցուցանէ զհեծեալն[6798]։
[6798] Ոմանք.Սուտ է ձի փրկութեան իւրում։
17 Ձին անօգուտ է փրկութեան համար, իր մեծ ուժով հանդերձ չի փրկի հեծեալին:
17 Ձին ազատութեան համար պարապ բան է Ու իր ուժին շատութիւնովը չի կրնար ազատել։
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32:1732:17 Ненадежен конь для спасения, не избавит великою силою своею.
32:18 ἰδοὺ ιδου see!; here I am οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight κυρίου κυριος lord; master ἐπὶ επι in; on τοὺς ο the φοβουμένους φοβεω afraid; fear αὐτὸν αυτος he; him τοὺς ο the ἐλπίζοντας ελπιζω hope ἐπὶ επι in; on τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him
32:18. ecce oculus Domini super timentes eum et expectantes misericordiam eiusBehold the eyes of the Lord are on them that fear him: and on them that hope in his mercy.
32:17 An horse [is] a vain thing for safety: neither shall he deliver [any] by his great strength:
32:17 Ненадежен конь для спасения, не избавит великою силою своею.
32:18
ἰδοὺ ιδου see!; here I am
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
κυρίου κυριος lord; master
ἐπὶ επι in; on
τοὺς ο the
φοβουμένους φοβεω afraid; fear
αὐτὸν αυτος he; him
τοὺς ο the
ἐλπίζοντας ελπιζω hope
ἐπὶ επι in; on
τὸ ο the
ἔλεος ελεος mercy
αὐτοῦ αυτος he; him
32:18. ecce oculus Domini super timentes eum et expectantes misericordiam eius
Behold the eyes of the Lord are on them that fear him: and on them that hope in his mercy.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19. Бог же любит ("око Господне") только боящихся Его, и таким Он окажет верную защиту при всяких тяжелых положениях их; "душу их спасет от смерти" и накормит во время голода.
Adam Clarke: Commentary on the Bible - 1831
33:18: Behold, the eye of the Lord - Though all the above are unavailing, yet here is one thing that can never fail; "the eye of the Lord" - the watchful providence of the Most High, "is upon them that fear him, upon them that hope in his mercy."
Albert Barnes: Notes on the Bible - 1834
33:18: Behold, the eye of the Lord is upon them that fear him - He watches over them, and "he" guards them from danger. His eye is, in fact, upon all men; but it is directed with special attention to those who fear him and trust in him. Their security is in the fact that the eye of God is upon them; that he knows their wants; that he sees their dangers; that he has ample ability to deliver and save them.
Upon them that hope in his mercy - Upon the pious; upon his friends. The expression is a very beautiful one. It describes the true state of a pious heart; it in fact characterizes the whole of religion, for we imply all that there is in religion on earth when we say of a man, that - conscious of his weakness and sinfulness - "he hopes in the mercy of God."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:18: the eye: Psa 34:15-20, Psa 147:11; Job 36:7; Pe1 3:12
hope: Psa 13:5, Psa 52:8; Rom 4:4-8; Heb 6:18
Geneva 1599
33:18 Behold, (m) the eye of the LORD [is] upon them that fear him, upon them that hope in his mercy;
(m) God shows his mercy toward his, which man by no means is able to compass.
John Gill
33:18 Behold, the eye of the Lord is upon them that fear him,.... Not with dread of his wrath, or distrust of his grace, or for sinister ends and selfish views, but with a godly fear; by which men hate evil, depart from it, are careful not to offend God by it, but to serve and worship him; on such is not only his eye of Providence to protect from danger, to supply with the necessaries of life, but of love and grace; he looks upon them with delight and pleasure; his eye is upon them to watch over them for good, to guard them from every enemy, and from all evil, and to communicate to them every needful measure of grace;
upon them that hope in his mercy; not his absolute mercy, but his special mercy in Christ; which appears in the provision of him as a Saviour, in the mission of him into this world, and redemption by him; and is displayed in regeneration, the pardon of sin, and eternal life: and such that hope in it are they that see themselves miserable creatures, and in need of it; and who are encouraged to hope in it from the plenty and abundance of it in the heart of God; and from the many instances of it among men, and even some the chief of sinners; and they do hope in it for the forgiveness of their sins, and for salvation and eternal glory; and on these the eye of the Lord is, as before,
John Wesley
33:18 The eye - Whosoever therefore would have safety, must expect it only from the watchful eye, and almighty hand of God. That fear - These are the chief objects of his care and favour. Hope - That place their hope and trust, and happiness, not in any creature, but only in God, and in his mercy and blessings.
Robert Jamieson, A. R. Fausset and David Brown
33:18 Contrasted is God's guidance and power to save from the greatest earthly evil and its most painful precursor, and hence from all.
32:1832:18: Աչք Տեառն ՚ի վերայ երկիւղածաց իւրոց, եւ ոյք յուսա՛ն յողորմութիւն նորա։
18 Տիրոջ աչքն իր երկիւղածների եւ իր ողորմութեանը յուսացողների վրայ է՝
18 Ահա Տէրոջը աչքը իրմէ վախցողներուն Ու իր ողորմութեանը յուսացողներուն վրայ է
Աչք Տեառն ի վերայ երկիւղածաց իւրոց, եւ ոյք յուսան յողորմութիւն նորա:

32:18: Աչք Տեառն ՚ի վերայ երկիւղածաց իւրոց, եւ ոյք յուսա՛ն յողորմութիւն նորա։
18 Տիրոջ աչքն իր երկիւղածների եւ իր ողորմութեանը յուսացողների վրայ է՝
18 Ահա Տէրոջը աչքը իրմէ վախցողներուն Ու իր ողորմութեանը յուսացողներուն վրայ է
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32:1832:18 Вот, око Господне над боящимися Его и уповающими на милость Его,
32:19 ῥύσασθαι ρυομαι rescue ἐκ εκ from; out of θανάτου θανατος death τὰς ο the ψυχὰς ψυχη soul αὐτῶν αυτος he; him καὶ και and; even διαθρέψαι διατρεφω he; him ἐν εν in λιμῷ λιμος famine; hunger
32:19. ut eruat de morte animam eorum et vivificet eos in fameTo deliver their souls from death; and feed them in famine.
32:18 Behold, the eye of the LORD [is] upon them that fear him, upon them that hope in his mercy:
32:18 Вот, око Господне над боящимися Его и уповающими на милость Его,
32:19
ῥύσασθαι ρυομαι rescue
ἐκ εκ from; out of
θανάτου θανατος death
τὰς ο the
ψυχὰς ψυχη soul
αὐτῶν αυτος he; him
καὶ και and; even
διαθρέψαι διατρεφω he; him
ἐν εν in
λιμῷ λιμος famine; hunger
32:19. ut eruat de morte animam eorum et vivificet eos in fame
To deliver their souls from death; and feed them in famine.
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Adam Clarke: Commentary on the Bible - 1831
33:19: To deliver their soul from death - To watch over and protect them in all sudden dangers and emergencies, so that they shall not lose their Lives by any accident.
And to keep them alive in famine - Not only prevent sudden death by an instantaneous interposition of my power, but keep them from a lingering death, by extraordinary supplies granted them in an extraordinary manner; because I am all in all, and all everywhere.
Albert Barnes: Notes on the Bible - 1834
33:19: To deliver their soul from death - To preserve their "lives," - for so the word "soul" is to be understood here. The meaning is, to keep them alive. That is, God is their Protector; He guards and defends them when in danger.
And to keep them alive in famine - In times of want. Compare Job 5:20. He can provide for them when the harvests fail. Famine was one of the evils to which the inhabitants of Palestine, and of Oriental countries generally, were particularly exposed, and it is often referred to in the Scriptures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:19: To deliver: Psa 91:3-7, Psa 91:10; Joh 10:28, Joh 10:30
to keep: Psa 37:3, Psa 37:19; Job 5:19-22; Pro 10:3; Isa 33:16; Mat 6:31-33
John Gill
33:19 To deliver their soul from death,.... Not a corporeal death, for the soul dies not, and is never in any danger of death; and should life, or the whole man, be intended here, yet those that fear the Lord, and hope in his mercy, are not exempted and secured from a corporeal death, but die as other men; though sometimes indeed they are remarkably preserved from death, and even in a time of general calamity; but a spiritual death is meant, which, while in a state of nature, they are under; but, being quickened at conversion, they live spiritually, and are preserved from dying any more in this sense; and also from an eternal death, which shall never harm them, nor have any power over them;
and to keep them alive in famine; not corporeal, though the Lord does give meat to them that fear him, and sometimes in a miraculous way provides for them; as by sending ravens to feed them, and by increasing the cruse of oil; see Is 41:17; but spiritual, a famine of hearing the word of the Lord; the Lord prepares a place for his church and people in the wilderness, where they are privately nourished with the word and ordinances, and their souls kept alive, Rev_ 12:6.
32:1932:19: Փրկել ՚ի մահուանէ զանձինս նոցա. կերակրել զնոսա ՚ի սովի[6799]։ [6799] Ոսկան.Կերակրել զնոսա ՚ի սովու։
19 մահից փրկելու նրանց անձը եւ սովի ժամանակ կերակրելու համար նրանց:
19 Անոնց անձը՝ մահուանէ փրկելու Եւ սովի ժամանակ զանոնք ապրեցնելու համար։
փրկել ի մահուանէ զանձինս նոցա, կերակրել զնոսա ի սովու:

32:19: Փրկել ՚ի մահուանէ զանձինս նոցա. կերակրել զնոսա ՚ի սովի[6799]։
[6799] Ոսկան.Կերակրել զնոսա ՚ի սովու։
19 մահից փրկելու նրանց անձը եւ սովի ժամանակ կերակրելու համար նրանց:
19 Անոնց անձը՝ մահուանէ փրկելու Եւ սովի ժամանակ զանոնք ապրեցնելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
32:1932:19 что Он душу их спасет от смерти и во время голода пропитает их.
32:20 ἡ ο the ψυχὴ ψυχη soul ἡμῶν ημων our ὑπομένει υπομενω endure; stay behind τῷ ο the κυρίῳ κυριος lord; master ὅτι οτι since; that βοηθὸς βοηθος helper καὶ και and; even ὑπερασπιστὴς υπερασπιστης our ἐστιν ειμι be
32:20. anima nostra expectavit Dominum auxilium nostrum et clipeus noster estOur soul waiteth for the Lord: for he is our helper and protector.
32:19 To deliver their soul from death, and to keep them alive in famine:
32:19 что Он душу их спасет от смерти и во время голода пропитает их.
32:20
ο the
ψυχὴ ψυχη soul
ἡμῶν ημων our
ὑπομένει υπομενω endure; stay behind
τῷ ο the
κυρίῳ κυριος lord; master
ὅτι οτι since; that
βοηθὸς βοηθος helper
καὶ και and; even
ὑπερασπιστὴς υπερασπιστης our
ἐστιν ειμι be
32:20. anima nostra expectavit Dominum auxilium nostrum et clipeus noster est
Our soul waiteth for the Lord: for he is our helper and protector.
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Adam Clarke: Commentary on the Bible - 1831
33:20: Our soul waiteth - Our whole life is employed in this blessed work; we trust in nothing but him; neither in multitudes of armed men, nor in natural strength, nor in the fleetest animals, nor in any thing human: we trust in Him alone "who is our help and our shield."
Albert Barnes: Notes on the Bible - 1834
33:20: Our soul waiteth for the Lord - This and the subsequent verses to the end of the psalm refer to the people of God, expressing their faith in him in view of the considerations suggested in the former part of the psalm. The language is expressive of the general character of piety. True piety leads people to wait on the Lord; to depend on Him; to look to His interposition in danger, sickness, poverty, want; to rely upon Him for all that is hoped for in this life, and for salvation in the life to come. Compare Psa 62:1; Psa 25:3.
He is our help - Our aid; our helper. Compare Psa 10:14; Psa 22:11; Psa 30:10.
And our shield - See the notes at Psa 5:12. That is, He will defend us from our enemies, as if He threw His shield between us and them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:20: soul: Psa 27:14, Psa 62:1, Psa 62:2, Psa 62:5, Psa 62:6, Psa 130:5, Psa 130:6; Isa 40:31
he is: Psa 115:9-12, Psa 144:1, Psa 144:2; Ch1 5:20
Carl Friedrich Keil and Franz Delitzsch
33:20
Accordingly, in this closing hexastich, the church acknowledges Him as its help, its shield, and its source of joy. Besides the passage before us, חכּה occurs in only one other instance in the Psalter, viz., Ps 106:13. This word, which belongs to the group of words signifying hoping and waiting, is perhaps from the root חך (Arab. ḥk', ḥkâ, firmiter constringere sc. nodum), to be firm, compact, like קוּה from קוה, to pull tight or fast, cf. the German harren (to wait) and hart (hard, compact). In Ps 33:20 we still hear the echo of the primary passage Deut 33:29 (cf. Deut 33:26). The emphasis, as in Ps 115:9-11, rests upon הוּא, into which בּו, in Ps 33:21, puts this thought, viz., He is the unlimited sphere, the inexhaustible matter, the perennial spring of our joy. The second כּי confirms this subjectively. His holy Name is His church's ground of faith, of love, and of hope; for from thence comes its salvation. It can boldly pray that the mercy of the Lord may be upon it, for it waits upon Him, and man's waiting or hoping and God's giving are reciprocally conditioned. This is the meaning of the כּאשׁר. God is true to His word. The Te Deum laudamus of Ambrose closes in the same way.
Geneva 1599
33:20 (n) Our soul waiteth for the LORD: he [is] our help and our shield.
(n) Thus he speaks in the name of the whole Church which only depends on God's providence.
John Gill
33:20 Our soul waiteth for the Lord,.... This, and what follows, are the words of the church, expressing her expectation, faith, and joy, by reason of what is suggested in the preceding verses. She signifies her expectation of good by waiting for the Lord; either for his coming in the flesh, and salvation by him; for which the patriarchs, prophets, and all the Old Testament saints, waited, Gen 49:18; and so the Targum paraphrases it, "our soul waiteth for the redemption of the Lord"; or for his spiritual coming, his appearance to them, and gracious presence with them, he having been for some time absent; and it is right and good so to do, and in the issue proves advantageous, Is 8:17; and this being soul waiting, it denotes the heartiness, sincerity, and earnestness of it;
he is our help and our shield; the Lord is the help of his people in time of trouble, when none else is or can be; and he is a present one, and helps right early, and at the best season: and he is their shield, who encompasses them about with his love and favour, and keeps them by his power in the greatest safety; all which encourages their waiting upon him, and expectation of good things from him.
Robert Jamieson, A. R. Fausset and David Brown
33:20 waiteth--in earnest expectation.
32:2032:20: Անձինք մեր համբերեսցեն Տեառն, զի օգնակա՛ն եւ պաշտպան մեր է։
20 Մեր հոգիներն սպասում են Տիրոջը, քանզի նա մեր օգնականն է ու պաշտպանը:
20 Մեր անձը Տէրոջը կը սպասէ։Մեր օգնութիւնը ու մեր վահանը անիկա է
Անձինք մեր համբերեսցեն Տեառն, զի օգնական եւ պաշտպան մեր է:

32:20: Անձինք մեր համբերեսցեն Տեառն, զի օգնակա՛ն եւ պաշտպան մեր է։
20 Մեր հոգիներն սպասում են Տիրոջը, քանզի նա մեր օգնականն է ու պաշտպանը:
20 Մեր անձը Տէրոջը կը սպասէ։Մեր օգնութիւնը ու մեր վահանը անիկա է
zohrab-1805▾ eastern-1994▾ western am▾
32:2032:20 Душа наша уповает на Господа: Он помощь наша и защита наша;
32:21 ὅτι οτι since; that ἐν εν in αὐτῷ αυτος he; him εὐφρανθήσεται ευφραινω celebrate; cheer ἡ ο the καρδία καρδια heart ἡμῶν ημων our καὶ και and; even ἐν εν in τῷ ο the ὀνόματι ονομα name; notable τῷ ο the ἁγίῳ αγιος holy αὐτοῦ αυτος he; him ἠλπίσαμεν ελπιζω hope
32:21. in ipso enim laetabitur cor nostrum quia in nomine sancto eius speravimusFor in him our heart shall rejoice: and in his holy name we have trusted.
32:20 Our soul waiteth for the LORD: he [is] our help and our shield:
32:20 Душа наша уповает на Господа: Он помощь наша и защита наша;
32:21
ὅτι οτι since; that
ἐν εν in
αὐτῷ αυτος he; him
εὐφρανθήσεται ευφραινω celebrate; cheer
ο the
καρδία καρδια heart
ἡμῶν ημων our
καὶ και and; even
ἐν εν in
τῷ ο the
ὀνόματι ονομα name; notable
τῷ ο the
ἁγίῳ αγιος holy
αὐτοῦ αυτος he; him
ἠλπίσαμεν ελπιζω hope
32:21. in ipso enim laetabitur cor nostrum quia in nomine sancto eius speravimus
For in him our heart shall rejoice: and in his holy name we have trusted.
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Adam Clarke: Commentary on the Bible - 1831
33:21: For our heart shall rejoice in him - Here is the fruit of our confidence: our souls are always happy, because we have taken God for our portion.
Albert Barnes: Notes on the Bible - 1834
33:21: For our heart shall rejoice in him - See the notes at Psa 13:5.
Because we have trusted in his holy name - In "him," the "name" often being put for the person himself. See the notes at Psa 20:1. The idea is:
(a) that the fact of our having put our trust in God is in itself an occasion of joy or rejoicing;
(b) that the result will be joy, for we shall never be disappointed.
It will always, and in all circumstances, be a source of joy to anyone that he HAS put his trust in the name of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:21: For: Psa 13:5, Psa 28:7, Psa 30:10-12, Psa 32:10, Psa 32:11; Isa 25:9; Zac 10:7; Joh 16:22
his: Ch1 16:10, Ch1 16:35; Luk 1:47-50; Rev 4:8
John Gill
33:21 For our heart shall rejoice in him,.... Not in sin, nor in themselves and in their boastings, all such rejoicing is evil; but in the Lord, "in his Word"; as the Targum is, in the essential Word of God, Christ Jesus; in his person, righteousness, and salvation; and this joy is heart joy, inward joy, real joy, joy in the Holy Ghost; and is unspeakable and full of glory. This is what the psalmist calls upon the saints to do, in the beginning of the psalm; and so his end in composing it is answered;
because we have trusted in his holy name; that is, in himself, who is holy, just, and good; and so faithful to every word of promise, to every engagement of his, and therefore to be trusted in: and hence it appears that the joy before spoken of is the joy of faith.
Robert Jamieson, A. R. Fausset and David Brown
33:21 his holy name--(Compare Ps 5:12; Ps 22:22; Ps 30:4). Our faith measures mercy (Mt 9:29); and if of grace, it is no more of debt (Rom 11:6).
32:2132:21: ՚Ի նա՛ ուրախ եղիցին սիրտք մեր, եւ յանուն սուրբ նորա յուսասցուք։
21 Նրանով թող ուրախանան մեր սրտերը, եւ մենք նրա սուրբ անուան վրայ յոյս դնենք:
21 Վասն զի մեր սրտերը անով կ’ուրախանան, Քանզի անոր սուրբ անուանը յուսացինք։
Ի նա ուրախ եղիցին սիրտք մեր, եւ յանուն սուրբ նորա յուսասցուք:

32:21: ՚Ի նա՛ ուրախ եղիցին սիրտք մեր, եւ յանուն սուրբ նորա յուսասցուք։
21 Նրանով թող ուրախանան մեր սրտերը, եւ մենք նրա սուրբ անուան վրայ յոյս դնենք:
21 Վասն զի մեր սրտերը անով կ’ուրախանան, Քանզի անոր սուրբ անուանը յուսացինք։
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32:2132:21 о Нем веселится сердце наше, ибо на святое имя Его мы уповали.
32:22 γένοιτο γινομαι happen; become τὸ ο the ἔλεός ελεος mercy σου σου of you; your κύριε κυριος lord; master ἐφ᾿ επι in; on ἡμᾶς ημας us καθάπερ καθαπερ exactly as ἠλπίσαμεν ελπιζω hope ἐπὶ επι in; on σέ σε.1 you
32:22. sit misericordia tua Domine super nos sicut expectavimus teLet thy mercy, O Lord, be upon us, as we have hoped in thee.
32:21 For our heart shall rejoice in him, because we have trusted in his holy name:
32:21 о Нем веселится сердце наше, ибо на святое имя Его мы уповали.
32:22
γένοιτο γινομαι happen; become
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
κύριε κυριος lord; master
ἐφ᾿ επι in; on
ἡμᾶς ημας us
καθάπερ καθαπερ exactly as
ἠλπίσαμεν ελπιζω hope
ἐπὶ επι in; on
σέ σε.1 you
32:22. sit misericordia tua Domine super nos sicut expectavimus te
Let thy mercy, O Lord, be upon us, as we have hoped in thee.
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Adam Clarke: Commentary on the Bible - 1831
33:22: Let thy mercy, O Lord, be upon us - We cannot abide in this state unless upheld by thee; and, as we disclaim all merit, we seek for a continuance of thy mercy, and this we cannot expect but in a continual dependence on thee. "Let thy mercy, O Lord be upon us, according as we hope in thee."
Albert Barnes: Notes on the Bible - 1834
33:22: Let thy mercy, O Lord, be upon us - Let us find or obtain thy mercy or thy favor.
According as we hope in thee - It may be remarked in regard to this:
(a) it is but "reasonable" that we should look for the favor of God only as we trust in him, for we could not with propriety expect his favor beyond the measure of our confidence in him.
(b) This may be regarded as the most that we are entitled to hope from God. We have no reason to suppose that he will go beyond our wishes and prayers, or that he will confer favors on us which we neither expect nor desire.
(c) One of the reasons why the people of God are no more blessed, or why they receive no more favors from him, may be found in what is here suggested. As they expect little, they obtain little; as they have no intense, burning, lofty desire for the favor of God, either for themselves personally, or for their families, or for the world, so they obtain but slight tokens of that favor.
(d) The true principle, therefore, upon which God is willing to bestow His favors, and which will be the rule that He will observe, is, that if people desire much, they will obtain much; that if they have big expectations, they will not be disappointed; and that God is willing to bestow His mercies upon His people and upon the world to the utmost of their desires and hopes. Compare Psa 81:10, "Open thy mouth wide, and I will fill it." Psa 37:4, "delight thyself in the Lord, and he shall give thee the desires of thy heart." How intense and fervent, then, should be the prayers and the petitions of the people of God! How earnest the supplications of sinners that God would have mercy on them!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:22: Psa 5:11, Psa 5:12, Psa 13:5, Psa 32:10, Psa 119:49, Psa 119:76; Mat 9:29
John Gill
33:22 Let thy mercy, O Lord, be upon us,.... That is, an application of it in its effects: it is a prayer for a communication of grace and mercy to help in a time of need; and for a discovery of pardoning grace and mercy; and it is a prayer of faith; for the mercy of the Lord is upon his people in great plenty, and it continues; and they have reason to believe it ever will, Ps 103:17;
according as we hope in thee; not according to any merits of theirs, but according to the measure of grace, of the grace of hope which God had bestowed on them, and encouraged them to exercise on him, in expectation of finding grace and mercy with him.
32:2232:22: Եղիցի՛ ողորմութիւն քո Տէր ՚ի վերայ մեր, որպէս յուսացա՛ք ՚ի քեզ[6800]։ Տունք. ժթ̃։[6800] Ոմանք.Որպէս յուսացաք մեք ՚ի քեզ։
22 Թող ողորմութիւնդ, Տէ՛ր, լինի մեզ վրայ, ինչպէս որ մեր յոյսը դրինք քեզ վրայ:
22 Ո՛վ Տէր, քու ողորմութիւնդ մեր վրայ ըլլայ, Ինչպէս քեզի կը յուսանք։
Եղիցի ողորմութիւն քո, Տէր, ի վերայ մեր, որպէս յուսացաք ի քեզ:

32:22: Եղիցի՛ ողորմութիւն քո Տէր ՚ի վերայ մեր, որպէս յուսացա՛ք ՚ի քեզ[6800]։ Տունք. ժթ̃։
[6800] Ոմանք.Որպէս յուսացաք մեք ՚ի քեզ։
22 Թող ողորմութիւնդ, Տէ՛ր, լինի մեզ վրայ, ինչպէս որ մեր յոյսը դրինք քեզ վրայ:
22 Ո՛վ Տէր, քու ողորմութիւնդ մեր վրայ ըլլայ, Ինչպէս քեզի կը յուսանք։
zohrab-1805▾ eastern-1994▾ western am▾
32:2232:22 Да будет милость Твоя, Господи, над нами, как мы уповаем на Тебя.