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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Псалом 45, равно как и 46: и 47:, принадлежат одному писателю из фамилии Кореевой, на что указывает как надписание еврейской Библии, 7:0-ти и Вульгаты, так и сходство псалмов со стороны их содержания, построения речи и языка. На основании сходства этих псалмов в содержании можно полагать, что и написаны они по одному и тому же поводу. Все псалмы указывают на нападение на евреев народов и царств (XLV:7:; XLVI:4, 9-10; XLVII:5-6) и поражение последних; евреи выходили на борьбу с врагами с Кивотом Завета (XLVI:6); Иерусалим представляется городом цветущим и сильным, со множеством башен (XLVII, 13-14); указывается на гибель кораблей Фарсийских (XLVII:8). Все эти черты совпадают со временем царя Иосафата, когда на Иудею напали соединенные силы царей аммонитских, моавитских и сеирян (идумейских племен). Раздоры между этими народами повели к междоусобной борьбе между ними и кровопролитию такому, что когда евреи вышли навстречу со своими войсками, то на месте их лагеря застали громадное количество трупов, а оставшиеся в живых разбежались (см. 2: Пар XX:1-24). Гибель кораблей Фарсийских произошла тоже при Иосафате, заключившем союз с нечестивым царем израильским Охозией, за что он и был осужден пророком, и корабли, назначенные для торговых сношений с Фарсисом, погибли, не выходя из гавани, от сильной бури (2: Пар XX:37). Надписание над 45: Пс "Аламоф" понимается как указание на способ вокального исполнения псалма - петь тонким голосом, сопрано (от слова "Альма" - девица). Бог - наше прибежище, а потому никакие опасности, даже движение гор в моря не могут нас устрашить (2-4). Бог, как река, орошает Сион и ограждает его от врагов (5-6). Вот восстали народы, но Бог сокрушил и уничтожил их (7:-10). Помните все народы, что Бог Иакова есть единый и истинный Бог (11-12). Matthew Henry: Concise Commentary on the Whole Bible - 1706 This psalm encourages us to hope and trust in God, and his power, and providence, and gracious presence with his church in the worst of times, and directs us to give him the glory of what he has done for us and what he will do: probably it was penned upon occasion of David's victories over the neighbouring nations (2 Sam. viii.), and the rest which God gave him from all his enemies round about. We are here taught, I. To take comfort in God when things look very black and threatening, ver. 1-5. II. To mention, to his praise, the great things he had wrought for his church against its enemies, ver. 6-9. III. To assure ourselves that God who has glorified his own name will glorify it yet again, and to comfort ourselves with that, ver. 10, 11. We may, in singing it, apply it either to our spiritual enemies, and be more than conquerors over them, or to the public enemies of Christ's kingdom in the world and their threatening insults, endeavouring to preserve a holy security and serenity of mind when they seem most formidable. It is said of Luther that, when he heard any discouraging news, he would say, Come let us sing the forty-sixth psalm. Adam Clarke: Commentary on the Bible - 1831 The confidence of believers in God, Psa 46:1-3. The privileges of the Church, Psa 46:4, Psa 46:5; her enemies, and her helper, Psa 46:6, Psa 46:7. God's judgments tn the earth, Psa 46:8, Psa 46:9. He will be exalted among the heathen, and throughout the earth, Psa 46:10, Psa 46:11. The title in the Hebrew is, "To the chief musician for the sons of Korah; an ode upon Alamoth, or concerning the virgins:" possibly meaning a choir of singing girls. Some translate the word secrets or mysteries; and explain it accordingly. Calmet thinks it was composed by the descendants of Korah, on their return from the Babylonian captivity, when they had once more got peaceably settled in Jerusalem; and that the disturbances to which it refers were those which took place in the Persian empire after the death of Cambyses, when the Magi usurped the government. Many other interpretations and conjectures are given of the occasion of this fine ode. Houbigant thinks it was made on occasion of an earthquake, which he supposes took place on the night that all Sennacherib's army was destroyed, Dr. Kennicott thinks that alamoth means a musical instrument. All I can pretend to say about it is, that it is a very sublime ode; contains much consolation for the Church of God; and was given by the inspiration of his Holy Spirit. Albert Barnes: Notes on the Bible - 1834 46:0: This psalm has been called Luther's Psalm. It was that which he was accustomed to sing in trouble. When the times were dark; when the enemies of truth appeared to triumph; when disaster seemed to come over the cause in which he was engaged, and the friends of the Reformation were disspirited, disheartened, and sad, he was accustomed to say to his fellow-laborers, "Come, let us sing the 46th Psalm." The author of the psalm is unknown. It is not ascribed to David, but to "the Sons of Korah," and there are no indications in the psalm that David was the author, or that it refers to his times. There is reason to believe that most of the psalms attributed to the "Sons of Korah" were composed subsequent to the time of David. The title of the psalm is, "To the chief Musician, for the Sons of Korah, a song upon Alamoth." On the phrase "To the chief Musician," see the notes at the title to Psa 4:1-8. On the phrase "For the Sons of Korah," see the notes at the title to Psa 42:1-11. The word "song" in the title occurs also in that to Psa 30:1-12. (see the notes at that title), and also in the titles to Ps. 45; Psa 48:1-14; Psa 65:1-13; Ps. 66; Psa 67:1-7; Ps. 68; Psa 75:1-10; Psa 76:1-12; Ps. 83; Psa 87:1-7; Ps. 88; Psa 92:1-15; Psa 108:1-13; and Ps. 120-134 inclusive. Nothing seems to be indicated by it in regard to the nature and character of the psalms where it is found. The word "Alamoth" occurs only here and in Ch1 15:20, where it is found in connection with the mention of certain singers or musicians, evidently referring to some kind of musical instruments which those who are mentioned used; "so the singers" Psa 46:1-11 :19, "Heman, Asaph, and Ethan, to sound with cymbals of brass; and Zechariah, and Aziel, and Shemiramoth, etc., with psalteries on Alamoth." The word from which this is derived - עלמה ‛ almâ h - means properly a "virgin," or a youthful spouse (compare the notes at Isa 7:14); and the phrase here, and in Ch1 15:20, would seem properly to denote "after the manner of virgins;" that is, with the female voice, answering to our treble or soprano, as opposed to the deep bass or baritone voice of men. Then the reference might be to some musical instruments that were suited to accompany that voice, or whose tones resembled that voice, as distinguished from cymbals, trumpets, harps, etc. The form of the instrument is now unknown. It is not possible now to ascertain the occasion on which the psalm was written. It was evidently in view of trouble, or of some impending calamity; apparently some national calamity, or some time when the nation was in danger, and when it was felt that their only refuge - their last hope - was in God. It would seem to be not improbable that the psalm was composed when wars were ragtag abroad in the earth; when the nations were convulsed; and when Jerusalem itself was besieged and threatened with ruin. The main thought Of the psalm - the central idea in it - is, that, amidst these general and far-spreading agitations and convulsions among the nations of the earth, the people of God were safe. They had nothing to fear, even though those convulsions and agitations should be multiplied and increased; even though they should be carried so far that the very foundations of the earth should be shaken, and the mountains removed and carried into the midst of the sea. There was to them an Infinite Protector; there were unfailing sources of peace; they had nothing to dread. It was their duty, therefore, to be calm, still, confiding, for God would be exalted among the nations of the earth. It is possible that the psalm refers to the invasion of the land of Israel by Sennacherib, and to the miraculous destruction of his host, as recorded in 2 Kings 19 and isa 36; 37. All the circumstances in that invasion - the tumul tuous hosts summoned for the war Isa 36:2; the overthrow of numerous nations by their armies Isa 36:18-21; the siege of Jerusalem itself Isa 36:2; the confidence of Hezekiah and of his people in God when the city was besieged Isa 37:14-20; and the final overthrow of the Assyrian host by the angel of the Lord Isa 37:36, agree well with all the statements in the psalm, and seem well to "illustrate" the psalm, though it be impossible now to determine with precise accuracy to what particular historical occasion it has reference. The circumstances in that invasion, however, are so similar to those supposed in the psalm, that, perhaps, we shall not be likely to err in supposing that the psalm "had" reference to that occasion. The psalm is divided into three parts or strophes, the close of each of which is indicated by the word "Selah," in Psa 46:3, Psa 46:7, Psa 46:11. I. The first strophe, Psa 46:1-3. In this there is the general statement that God is a refuge and strength, and that the people of God would have nothing to fear though the earth should be removed, and though the raging waters of the ocean should shake the very mountains. II. The second, Psa 46:4-7. In this there is the statement that the people of God had an unfailing source of consolation, like an ever-flowing river, making glad the city of God; that God himself was in that city as its Protector; that though the nations raged, and the kingdoms were moved, he had only to utter his voice and even the earth would be dissolved; that they had nothing to fear while the God of hosts - the God of mightier armies than those which had invaded the land - was with them. III. The third strophe, Psa 46:8-11. In this we have a reference to the mighty power of God as actually put forth in the desolations, which "he" had made in the earth. He had shown that power by making wars to cease; by breaking the bow, and cutting the spear in sunder; and by causing the warchariot to be burned in the fire. They had, therefore, nothing to fear while such a God was their Protector, and it was their duty calmly to confide in him, and leave the whole issue with him, for it was his purpose to exalt himself among the nations of the earth. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 46:1, The confidence which the church has in God; Psa 46:8, An exhortation to behold it. Psa 84:1, Psa 85:1, Psa 87:1 *titles Carl Friedrich Keil and Franz Delitzsch A Sure Stronghold Is Our God (Note: "Ein feste Burg is unser Gott.") When, during the reign of Jehoshaphat, the Moabites, Ammonites, and Edomites (more particularly the Maonites, for in 2Chron 20:1 it is to be read מהמּעוּנים) carried war into the kingdom of David and threatened Jerusalem, the Spirit of the Lord came upon Jahaziכl the Asaphite in the temple congregation which the king had called together, and he prophesied a miraculous deliverance on the morrow. Then the Levite singers praised the God of Israel with jubilant voice, viz., singers of the race of Kohaath, and in fact out of the family of Korah. On the following day Levite singers in holy attire and with song went forth before the army of Jehoshaphat. The enemy, surprised by the attack of another plundering band of the sons of the desert, had turned their weapons against one another, being disbanded in the confusion of flight, and the army of Jehoshaphat found the enemy's camp turned into a field of corpses. In the feast of thanksgiving for victory which followed in Emek ha-Beracha the Levite singers again also took an active part, for the spoil-laden army marched thence in procession to Jerusalem and to the temple of Jahve, accompanied by the music of the nablas, citherns, and trumpets. Thus in the narrative in 2Chron 22:1-12 does the chronicler give us the key to the Asaphic Ps 83 (76?) and to the Korahitic Ps 46-48. It is indeed equally admissible to refer these three Korahitic Psalms to the defeat of Sennacherib's army under Hezekiah, but this view has not the same historical consistency. After the fourteenth year of Hezekiah's reign the congregation could certainly not help connecting the thought of the Assyrian catastrophe so recently experienced with this Psalm; and more especially since Isaiah had predicted this event, following the language of this Psalm very closely. For Isaiah and this Psalm are remarkably linked together. Just as Ps 2:1-12 is, as it were, the quintessence of the book of Immanuel, Is 7:1, so is Ps 46:1-11 of Isa. 33, that concluding discourse to Is 28:1, which is moulded in a lyric form, and was uttered before the deliverance of Jerusalem at a time of the direst distress. The fundamental thought of the Psalm is expressed there in Ps 46:2 in the form of a petition; and by a comparison with Is 25:4. we may see what a similarity there is between the language of the psalmist and of the prophet. Is 33:13 closely resembles the concluding admonition; and the image of the stream in the Psalm has suggested the grandly bold figure of the prophet in v. 21, which is there more elaborately wrought up: "No indeed, there dwells for us a glorious One, Jahve - a place of streams, of canals of wide extent, into which no fleet of rowing vessels shall venture, and which no mighty man-of-war shall cross." The divine determination expressed in ארוּם we also hear in Is 33:10. And the prospect of the end of war reminds us of the familiar prediction of Isaiah (Isa 2), closely resembling Micah's in its language, of eternal peace; just as Ps 46:8, Ps 46:11 remind us of the watch-word עמנו אל in Is 7:1. The mind of Isaiah and that of Jeremiah have, each in its own peculiar way, taken germs of thought (lit., become impregnated) from this Psalm. We have already incidentally referred to the inscribed words על־עלמות, on Ps 6:1. Bttcher renders them ad voces puberes, "for tenor voices," a rendering which certainly accords with the fact that, according to 1Chron 15:20, they were accustomed to sing בּנבלים על־עלמות, and the Oriental sounds, according to Villoteau (Description de l'Egypte), correspond aux six sons vers l'aigu de l'octave du medium de la voix de tenor. But עלמות does not signify voces puberes, but puellae puberes (from עלם, Arab. glm, cogn. חלם, Arab. ḥlm, to have attained to puberty); and although certainly no eunuchs sang in the temple, yet there is direct testimony that Levite youths were among the singers in the second temple; (Note: The Mishna, Erachin 13b, expressly informs us, that whilst the Levites sang to the accompanying play of the nablas and citherns, their youths, standing at their feet below the pulpit, sang with them in order to give to the singing the harmony of high and deep voices (תּבל, condimentum). These Levite youths are called צערי or סועדי הלויים, parvuli (although the Gemara explains it otherwise) or adjutores Levitarum.) and Ps 68 mentions the עלמות who struck the timbrels at a temple festival. Moreover, we must take into consideration the facts that the compass of the tenor extends even into the soprano, that the singers were of different ages down to twenty years of age, and that Oriental, and more particularly even Jewish, song is fond of falsetto singing. We therefore adopt Perret-Gentil's rendering, chant avec voix de femmes, and still more readily Armand de Mestral's, en soprano; whereas Melissus' rendering, "upon musical instruments called Alamoth (the Germans would say, upon the virginal)," has nothing to commend it. John Gill INTRODUCTION TO PSALM 46 To the chief Musician for the sons of Korah, A Song upon Alamoth. The word "Alamoth" is thought by some, as Aben Ezra, to be the beginning of a song, to which this psalm was set; and by others a high tune, such as virgins express; and by others the name of musical instruments, as Jarchi and Kimchi; which seems most likely, since it is mentioned with other instruments of music in 1Chron 15:19; and may not unfitly be rendered "virginals", from the sound of them being like the shrill voice of virgins, which this word signifies; though others choose to render it "of hidden things", (s), making it to design the subject matter of the psalm, the secret counsels and purposes of God, both in a way of love and grace to his people, and of judgment to his enemies. Some think this psalm was occasioned by the victories which David obtained over the Ammonites and Moabites, and other neighbouring countries; and others are of opinion that it was penned on account of the siege of Jerusalem by Sennacherib being raised, in the times of Hezekiah: but it seems rather to be a prophecy of the church in Gospel times, and is applicable to any time of confusion and distress the nations of the world may be in through any kind of calamity, when those that trust in the Lord have no reason in the least to be afraid. Kimchi says this psalm belongs to future times; either to the gathering of the captives, or to the war of Gog and Magog; to which also R. Obadiah refers it, and Jarchi interprets it of time to come; according to the Targum it was written by the sons of Korah, when their father was hid from them, and they were delivered. (s) , , Sept. "pro arcanis", V. L.
45:145:1: ՚Ի կատարած. որդւոցն Կորխայ ՚ի վերայ գաղտնեաց. ԽԵ[6908]։[6908] Ոմանք յաւելուն.Սաղմոս ՚ի Դաւիթ։ 1 Այսուհետեւ՝ Կորխի որդիների գաղտնիքների մասին Կորխի որդիներուն երգը Ի կատարած. որդւոցն Կորխայ ի վերայ գաղտնեաց: 45:1: ՚Ի կատարած. որդւոցն Կորխայ ՚ի վերայ գաղտնեաց. ԽԵ[6908]։ [6908] Ոմանք յաւելուն.Սաղմոս ՚ի Դաւիթ։ 1 Այսուհետեւ՝ Կորխի որդիների գաղտնիքների մասին Կորխի որդիներուն երգը zohrab-1805▾ eastern-1994▾ western am▾	45:045:1 Начальнику хора. Сынов Кореевых. На {музыкальном орудии} Аламоф. Песнь. 45:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for τῶν ο the υἱῶν υιος son Κορε κορε Kore ὑπὲρ υπερ over; for τῶν ο the κρυφίων κρυφιος psalm 45:1 לַ la לְ to † הַ the מְנַצֵּ֣חַ mᵊnaṣṣˈēₐḥ נצח prevail עַל־ ʕal- עַל upon שֹׁ֭שַׁנִּים ˈšōšannîm שׁוּשַׁן lily לִ li לְ to בְנֵי־ vᵊnê- בֵּן son קֹ֑רַח qˈōraḥ קֹרַח Korah מַ֝שְׂכִּ֗יל ˈmaśkˈîl מַשְׂכִּיל [uncertain] שִׁ֣יר šˈîr שִׁיר song יְדִידֹֽת׃ yᵊḏîḏˈōṯ יְדִידֹת love-song רָ֘חַ֤שׁ rˈāḥˈaš רחשׁ be astir לִבִּ֨י׀ libbˌî לֵב heart דָּ֘בָ֤ר dˈāvˈār דָּבָר word טֹ֗וב ṭˈôv טֹוב good אֹמֵ֣ר ʔōmˈēr אמר say אָ֭נִי ˈʔānî אֲנִי i מַעֲשַׂ֣י maʕᵃśˈay מַעֲשֶׂה deed לְ lᵊ לְ to מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king לְ֝שֹׁונִ֗י ˈlšônˈî לָשֹׁון tongue עֵ֤ט׀ ʕˈēṭ עֵט stylus סֹופֵ֬ר sôfˈēr סֹפֵר scribe מָהִֽיר׃ māhˈîr מָהִיר quick 45:1. victori filiorum Core pro iuventutibus canticumUnto the end, for the sons of Core, for the hidden. 45:1. Unto the end. For those who will be changed. To the sons of Korah, toward understanding. A Canticle for the Beloved. My heart has uttered a good word. I speak of my works to the king. My tongue is like the pen of a scribe who writes quickly. 45:1. To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves. My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue [is] the pen of a ready writer. ' For the Chief Musician: of the sons of Korah; set to Alamoth. A Song. 45:0 KJV Chapter [46] To the chief Musician for the sons of Korah, A Song upon Alamoth: 45:1 Начальнику хора. Сынов Кореевых. На {музыкальном орудии} Аламоф. Песнь. 45:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for τῶν ο the υἱῶν υιος son Κορε κορε Kore ὑπὲρ υπερ over; for τῶν ο the κρυφίων κρυφιος psalm 45:1 לַ la לְ to † הַ the מְנַצֵּ֣חַ mᵊnaṣṣˈēₐḥ נצח prevail עַל־ ʕal- עַל upon שֹׁ֭שַׁנִּים ˈšōšannîm שׁוּשַׁן lily לִ li לְ to בְנֵי־ vᵊnê- בֵּן son קֹ֑רַח qˈōraḥ קֹרַח Korah מַ֝שְׂכִּ֗יל ˈmaśkˈîl מַשְׂכִּיל [uncertain] שִׁ֣יר šˈîr שִׁיר song יְדִידֹֽת׃ yᵊḏîḏˈōṯ יְדִידֹת love-song רָ֘חַ֤שׁ rˈāḥˈaš רחשׁ be astir לִבִּ֨י׀ libbˌî לֵב heart דָּ֘בָ֤ר dˈāvˈār דָּבָר word טֹ֗וב ṭˈôv טֹוב good אֹמֵ֣ר ʔōmˈēr אמר say אָ֭נִי ˈʔānî אֲנִי i מַעֲשַׂ֣י maʕᵃśˈay מַעֲשֶׂה deed לְ lᵊ לְ to מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king לְ֝שֹׁונִ֗י ˈlšônˈî לָשֹׁון tongue עֵ֤ט׀ ʕˈēṭ עֵט stylus סֹופֵ֬ר sôfˈēr סֹפֵר scribe מָהִֽיר׃ māhˈîr מָהִיר quick 45:1. victori filiorum Core pro iuventutibus canticum Unto the end, for the sons of Core, for the hidden. 45:1. Unto the end. For those who will be changed. To the sons of Korah, toward understanding. A Canticle for the Beloved. My heart has uttered a good word. I speak of my works to the king. My tongue is like the pen of a scribe who writes quickly. 45:1. To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves. My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue [is] the pen of a ready writer. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 46:1: God is our refuge - It begins abruptly, but nobly; ye may trust in whom and in what ye please: but God (Elohim) is our refuge and strength. A very present help - A help found to be very powerful and effectual in straits and difficulties. The words are very emphatic: עזרה בצרות נמצא מאד ezerah betsaroth nimtsa meod, "He is found an exceeding, or superlative help in difficulties." Such we have found him, and therefore celebrate his praise. Albert Barnes: Notes on the Bible - 1834 46:1: God is our refuge and strength - God is for us as a place to which we may flee for safety; a source of strength to us in danger. The first word, "refuge," from a verb meaning to "flee," and then "to flee to" - הסה châ sâ h - or to take shelter in - denotes a place to which one would flee in time of danger - as a lofty wall; a high tower; a fort; a fortress. See the notes at Psa 18:2. The idea here is, that the people of God, in time of danger, may find him to be what such a place of refuge would be. Compare Pro 18:10. The word "strength" implies that God is the source of strength to those who are weak and defenseless; or that we may rely on his strength "as if" it were our own; or that we may feel as safe in his strength as though we had that strength ourselves. We may make it the basis of our confidence as really as though the strength resided in our own arm. See the notes at Psa 18:2. A very present help - The word "help" here means aid, assistance. The word "trouble" would cover all that can come upon us which would give us anxiety or sorrow. The word rendered "present" - נמצא nimetsâ' - means rather, "is found," or "has been found;" that is, he has "proved" himself to be a help in trouble. The word "present," as if he were near to us, or close by us, does not accurately express the idea, which is rather, that "he has been found" to be such, or that he has always "proved" himself to be such a help, and that, therefore, we may now confide in him. The word "very," or "exceedingly," is added to qualify the whole proposition, as if this were "emphatically true." It was true in the most eminent sense that God had always been found to be such a helper, and, "therefore," there was nothing to fear in the present distress. Psa 46:2. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 46:1: A song: Psa 48:1, Psa 66:1 *titles Alamoth: Ch1 15:20 refuge: Psa 46:7, Psa 46:11, Psa 62:7, Psa 62:8, Psa 91:1-9, Psa 142:5; Pro 14:26, Pro 18:10; Luk 13:34; Heb 6:18 a very: Psa 145:18; Gen 22:14; Deu 4:7; Sa2 22:17-20 Carl Friedrich Keil and Franz Delitzsch 46:1 (Heb.: 46:2-4) The congregation begins with a general declaration of that which God is to them. This declaration is the result of their experience. Luther, after the lxx and Vulg., renders it, "in the great distresses which have come upon us." As though נמצא could stand for הנּמצעות, and that this again could mean anything else but "at present existing," to which מאד is not at all appropriate. God Himself is called נמצא מאד as being one who allows Himself to be found in times of distress (2Chron 15:4, and frequently) exceedingly; i.e., to those who then seek Him He reveals Himself and verifies His word beyond all measure. Because God is such a God to them, the congregation or church does not fear though a still greater distress than that which they have just withstood, should break in upon them: if the earth should change, i.e., effect, enter upon, undergo or suffer a change (an inwardly transitive Hiphil, Ges. ֗53, 2); and if the mountains should sink down into the heart (בּלב exactly as in Ezek 27:27; Jon 2:4) of the sea (ocean), i.e., even if these should sink back again into the waters out of which they appeared on the third day of the creation, so that consequently the old chaos should return. The church supposes the most extreme case, viz., the falling in of the universe which has been creatively set in order. We are no more to regard the language as being allegorical here (as Hengstenberg interprets it, the mountains being = the kingdoms of the world), than we would the language of Horace: si fractus illabatur orbis (Carm. iii. 3, 7). Since ימּים is not a numerical but amplificative plural, the singular suffixes in Ps 46:4 may the more readily refer back to it. גּאוה, pride, self-exaltation, used of the sea as in Ps 89:10 גּאוּת, and in Job 38:11 גּאון are used. The futures in Ps 46:4 do not continue the infinitive construction: if the waters thereof roar, foam, etc.; but they are, as their position and repetition indicate, intended to have a concessive sense. And this favours the supposition of Hupfeld and Ewald that the refrain, Ps 46:8, 12, which ought to form the apodosis of this concessive clause (cf. Ps 139:8-10; Job 20:24; Is 40:30.) has accidentally fallen out here. In the text as it lies before us Ps 46:4 attaches itself to לא־נירא: (we do not fear), let its waters (i.e., the waters of the ocean) rage and foam continually; and, inasmuch as the sea rises high, towering beyond its shores, let the mountains threaten to topple in. The music, which here becomes forte, strengthens the believing confidence of the congregation, despite this wild excitement of the elements. Geneva 1599 46:1 "To the chief Musician for the sons of Korah, A Song upon (a) Alamoth." God [is] our refuge and strength, a very present help in (b) trouble. (a) Which was either a musical instrument or a solemn tune, to which this psalm was sung. (b) In all manner of troubles God shows his speedy mercy and power in defending his. John Gill 46:1 God is our refuge and strength,.... That is, Christ, who is God as well as man, is the "refuge" for souls to fly unto for safety; as for sensible sinners, in a view of danger, wrath, and misery, so for saints, in every time of distress; typified by the cities of refuge, under the legal dispensation; See Gill on Ps 9:9; and he it is from whom they have all their spiritual strength, and every renewal and supply of it, to exercise grace, perform duties, withstand enemies, bear the cross patiently, show a fortitude of mind under the sorest distresses, and hold on and out unto the end: in short, he is the strength of their hearts, under the greatest trials, of their lives, amidst the greatest dangers; and of their salvation, notwithstanding all their enemies; a very present help in trouble; whether inward or outward, of soul or body; the Lord helps his people under it to bear it, and he helps them out of it in the most proper and seasonable time: they are poor helpless creatures in themselves; nor can any other help them but the Lord, who made heaven and earth; and he helps presently, speedily, and effectually: in the Hebrew text it is, "he is found an exceeding help in trouble" (t); in all kind of trouble that the saints come into, the Lord has been found, by experience, to be an exceeding great helper of them; moreover, he is easily and always to be come at, and found by them for their help. (t) "inventum valde", Michaelis. Robert Jamieson, A. R. Fausset and David Brown 46:1 Upon Alamoth--most probably denotes the treble, or part sung by female voices, the word meaning "virgins"; and which was sung with some appropriately keyed instrument (compare 1Chron 15:19-21; see on Ps 6:1, title). The theme may be stated in LUTHER'S well-known words, "A mighty fortress is our God." The great deliverance (4Kings 19:35; Is 37:36) may have occasioned its composition. (Ps 46:1-11) refuge--literally, "a place of trust" (Ps 2:12). strength-- (Ps 18:2). present help--literally, "a help He has been found exceedingly." trouble--as in Ps 18:7.
45:245:2: Աստուած մեր ապաւէ՛ն եւ զօրութիւն. օգնական ՚ի վերայ նեղութեանց որ գտին զմեզ յոյժ։ 2 Աստուած ապաւէնն ու զօրութիւնն է մեր եւ մեր օգնականը մեզ հասած խիստ նեղութիւնների մէջ: 46 Աստուած մեր ապաւէնն ու զօրութիւնն է. Նեղութիւններու մէջ միշտ պատրաստ է օգնելու։ Աստուած մեր ապաւէն եւ զօրութիւն, օգնական ^[257]ի վերայ նեղութեանց որ գտին զմեզ յոյժ: 45:2: Աստուած մեր ապաւէ՛ն եւ զօրութիւն. օգնական ՚ի վերայ նեղութեանց որ գտին զմեզ յոյժ։ 2 Աստուած ապաւէնն ու զօրութիւնն է մեր եւ մեր օգնականը մեզ հասած խիստ նեղութիւնների մէջ: 46 Աստուած մեր ապաւէնն ու զօրութիւնն է. Նեղութիւններու մէջ միշտ պատրաստ է օգնելու։ zohrab-1805▾ eastern-1994▾ western am▾	45:145:2 Бог нам прибежище и сила, скорый помощник в бедах, 45:2 ὁ ο the θεὸς θεος God ἡμῶν ημων our καταφυγὴ καταφυγη and; even δύναμις δυναμις power; ability βοηθὸς βοηθος helper ἐν εν in θλίψεσιν θλιψις pressure ταῖς ο the εὑρούσαις ευρισκω find ἡμᾶς ημας us σφόδρα σφοδρα vehemently; tremendously 45:2 יָפְיָפִ֡יתָ yofyāfˈîṯā יפה be beautiful מִ mi מִן from בְּנֵ֬י bbᵊnˈê בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind ה֣וּצַק hˈûṣaq יצק pour חֵ֭ן ˈḥēn חֵן grace בְּ bᵊ בְּ in שְׂפְתֹותֶ֑יךָ śᵊfᵊṯôṯˈeʸḵā שָׂפָה lip עַל־ ʕal- עַל upon כֵּ֤ן kˈēn כֵּן thus בֵּֽרַכְךָ֖ bˈēraḵᵊḵˌā ברך bless אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity 45:2. Deus nostra spes et fortitudo auxilium in tribulationibus inventus es validumOur God is our refuge and strength: a helper in troubles, which have found us exceedingly. 45:2. You are a brilliant form before the sons of men. Grace has been poured freely into your lips. Because of this, God has blessed you in eternity. 45:2. Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever. 1. God is our refuge and strength, a very present help in trouble. 45:1 God [is] our refuge and strength, a very present help in trouble: 45:2 Бог нам прибежище и сила, скорый помощник в бедах, 45:2 ὁ ο the θεὸς θεος God ἡμῶν ημων our καταφυγὴ καταφυγη and; even δύναμις δυναμις power; ability βοηθὸς βοηθος helper ἐν εν in θλίψεσιν θλιψις pressure ταῖς ο the εὑρούσαις ευρισκω find ἡμᾶς ημας us σφόδρα σφοδρα vehemently; tremendously 45:2 יָפְיָפִ֡יתָ yofyāfˈîṯā יפה be beautiful מִ mi מִן from בְּנֵ֬י bbᵊnˈê בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind ה֣וּצַק hˈûṣaq יצק pour חֵ֭ן ˈḥēn חֵן grace בְּ bᵊ בְּ in שְׂפְתֹותֶ֑יךָ śᵊfᵊṯôṯˈeʸḵā שָׂפָה lip עַל־ ʕal- עַל upon כֵּ֤ן kˈēn כֵּן thus בֵּֽרַכְךָ֖ bˈēraḵᵊḵˌā ברך bless אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity 45:2. Deus nostra spes et fortitudo auxilium in tribulationibus inventus es validum Our God is our refuge and strength: a helper in troubles, which have found us exceedingly. 45:2. You are a brilliant form before the sons of men. Grace has been poured freely into your lips. Because of this, God has blessed you in eternity. 45:2. Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 God the Protection of His People. 1 God is our refuge and strength, a very present help in trouble. 2 Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; 3 Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah. 4 There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High. 5 God is in the midst of her; she shall not be moved: God shall help her, and that right early. The psalmist here teaches us by his own example. I. To triumph in God, and his relation to us and presence with us, especially when we have had some fresh experiences of his appearing in our behalf (v. 1): God is our refuge and strength; we have found him so, he has engaged to be so, and he ever will be so. Are we pursued? God is our refuge to whom we may flee, and in whom we may be safe and think ourselves so; secure upon good grounds, Prov. xviii. 10. Are we oppressed by troubles? Have we work to do and enemies to grapple with? God is our strength, to bear us up under our burdens, to fit us for all our services and sufferings; he will by his grace put strength into us, and on him we may stay ourselves. Are we in distress? He is a help, to do all that for us which we need, a present help, a help found (so the word is), one whom we have found to be so, a help on which we may write Probatum est--It is tried, as Christ is called a tried stone, Isa. xxviii. 16. Or, a help at hand, one that never is to seek for, but that is always near. Or, a help sufficient, a help accommodated to every case and exigence; whatever it is, he is a very present help; we cannot desire a better help, nor shall ever find the like in any creature. II. To triumph over the greatest dangers: God is our strength and our help, a God all-sufficient to us; therefore will not we fear. Those that with a holy reverence fear God need not with any amazement to be afraid of the power of hell or earth. If God be for us, who can be against us; to do us any harm? It is our duty, it is our privilege, to be thus fearless; it is an evidence of a clear conscience, of an honest heart, and of a lively faith in God and his providence and promise: "We will not fear, though the earth be removed, though all our creature-confidences fail us and sink us; nay, though that which should support us threaten to swallow us up, as the earth did Korah," for whose sons this psalm was penned, and, some think, by them; yet while we keep close to God, and have him for us, we will not fear, for we have no cause to fear; ----Si fractus illabatur orbis, Impavidum ferient ruinæ.----Hor. --Let Jove's dread arm With thunder rend the spheres, Beneath the crush of worlds undaunted he appears. Observe here, 1. How threatening the danger is. We will suppose the earth to be removed, and thrown into the sea, even the mountains, the strongest and firmest parts of the earth, to lie buried in the unfathomed ocean; we will suppose the sea to roar and rage, and make a dreadful noise, and its foaming billows to insult the shore with so much violence as even to shake the mountains, v. 3. Though kingdoms and states be in confusion, embroiled in wars, tossed with tumults, and their governments incontinual revolution--though their powers combine against the church and people of God, aim at no less than their ruin, and go very near to gain their point--yet will not we fear, knowing that all these troubles will end well for the church. See Ps. xciii. 4. If the earth be removed, those have reason to fear who have laid up their treasures on earth, and set their hearts upon it; but not those who have laid up for themselves treasures in heaven, and who expect to be most happy when the earth and all the works that are therein shall be burnt up. Let those be troubled at the troubling of the waters who build their confidence on such a floating foundation, but not those who are led to the rock that is higher than they, and find firm footing upon that rock. 2. How well-grounded the defiance of this danger is, considering how well guarded the church is, and that interest which we are concerned for. It is not any private particular concern of our own that we are in pain about; no, it is the city of God, the holy place of the tabernacles of the Most High; it is the ark of God for which our hearts tremble. But, when we consider what God has provided for the comfort and safety of his church, we shall see reason to have our hearts fixed, and set above the fear of evil tidings. Here is, (1.) Joy to the church, even in the most melancholy and sorrowful times (v. 4): There is a river the streams whereof shall make it glad, even then when the waters of the sea roar and threaten it. It alludes to the waters of Siloam, which went softly by Jerusalem (Isa. viii. 6, 7): though of no great depth or breadth, yet the waters of it were made serviceable to the defence of Jerusalem in Hezekiah's time, Isa. xxii. 10, 11. But this must be understood spiritually; the covenant of grace is the river, the promises of which are the streams; or the Spirit of grace is the river (John vii. 38, 39), the comforts of which are the streams, that make glad the city of our God. God's word and ordinances are rivers and streams with which God makes his saints glad in cloudy and dark days. God himself is to his church a place of broad rivers and streams, Isa. xxxiii. 21. The streams that make glad the city of God are not rapid, but gentle, like those of Siloam. Note, The spiritual comforts which are conveyed to the saints by soft and silent whispers, and which come not with observation, are sufficient to counterbalance the most loud and noisy threatenings of an angry and malicious world. (2.) Establishment to the church. Though heaven and earth are shaken, yet God is in the midst of her, she shall not be moved, v. 5. God has assured his church of his special presence with her and concern for her; his honour is embarked in her, he has set up his tabernacle in her and has undertaken the protection of it, and therefore she shall not be moved, that is, [1.] Not destroyed, not removed, as the earth may be v. 2. The church shall survive the world, and be in bliss when that is in ruins. It is built upon a rock, and the gates of hell shall not prevail against it. [2.] Not disturbed, not much moved, with fears of the issue. If God be for us, if God be with us, we need not be moved at the most violent attempts made against us. (3.) Deliverance to the church, though her dangers be very great: God shall help her; and who then can hurt her? He shall help her under her troubles, that she shall not sink; nay, that the more she is afflicted the more she shall multiply. God shall help her out of her troubles, and that right early--when the morning appears; that is, very speedily, for he is a present help (v. 1), and very seasonably, when things are brought to the last extremity and when the relief will be most welcome. This may be applied by particular believers to themselves; if God be in our hearts, in the midst of us, by his word dwelling richly in us, we shall be established, we shall be helped; let us therefore trust and not be afraid; all is well, and will end well. Adam Clarke: Commentary on the Bible - 1831 46:2: Therefore will not we fear - Let what commotions will take place in the earth, we will trust in the all-powerful arm of God. Probably the earthquake referred to, here means political commotions, such as those mentioned under the title; and by mountains, kings or secular states may be intended. Albert Barnes: Notes on the Bible - 1834 46:2: Therefore will not we fear - Our confidence in God shall be unshaken and abiding. Having Him for our refuge and strength Psa 46:1, we can have nothing to fear. Compare Psa 56:3. Though the earth be removed - literally, "in the changing of the earth;" that is, though the earth should be changed. This may either mean, Though the earth should change its place or its very structure in these convulsions; or, though it should perish altogether. Compare Psa 102:26. The idea is, that they would not be afraid, though the convulsions then occurring in the world should be continued, and should be extended so far as to destroy the very earth itself. God would remain their friend and protector, and they would have nothing to fear. And though the mountains be carried into the midst of the sea - Margin, as in Hebrew, "into the heart of the seas." This may either be understood literally, as implying that they would "not" be afraid though the mountains, the most fixed and firm things of earth, should be uprooted and sunk in the ocean - implying that nothing earthly was stable; or, the mountains here may be referred to as emblems of that which seemed to be most settled and established on earth - the kingdoms of the world. The idea is, that in any convulsion - any change - any threatened danger - they would place confidence in God, who ruled over all, and who could not change. It will be seen at once that this entire description of trust and confidence in God is applicable to the time of Hezekiah, and to the feelings which he manifested when the land was invaded by the hosts of Sennacherib, and when wars and commotions were abroad among the kingdoms of the earth. See the introduction to the psalm. It was, also, eminently suited to console the mind in the circumstances to which Luther so often applied the psalm - the agitations, convulsions, wars, dangers in Europe, in the time of the Reformation. It is suited to any time of trouble, when commotions and Rev_olutions are occurring in the earth, and when everything sacred, true, and valuable seems to be in danger. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 46:2: will: Psa 23:4, Psa 27:3; Mat 8:24-26; Heb 13:6 though: Gen 7:11, Gen 7:12; Luk 21:9-11, Luk 21:25-28, Luk 21:33; Pe2 3:10-14 mountains: Mat 21:21 midst of the sea: Heb. heart of the seas Geneva 1599 46:2 Therefore will not we (c) fear, though the earth be removed, and though the mountains be carried into the midst of the sea; (c) That is, we will not be overcome with fear. John Gill 46:2 Therefore will not we fear,...., The consideration of the Lord's being the refuge, strength, and help of his people, in all times of trouble and distress, has a great influence on their faith and confidence, and makes them intrepid and fearless in the midst of the greatest dangers: nor indeed have they any reason to be afraid of men or devils, since the Lord is on their side; nor should they indulge a slavish fear on any account whatever; though the earth be removed; or "changed" (u), as to its position or fruitfulness; or whatever changes, vicissitudes, and revolutions may be in the kingdoms, nations, and among the inhabitants of the earth, through wars and desolations made thereby; and though the mountains be carried into the midst of the sea; so the destruction of kingdoms, empires, and cities, is expressed by a like phrase; as of Babylon, Jer 51:25; and of the Roman and Pagan empire, Rev_ 6:12, and of the city of Rome, Rev_ 8:8. (u) "cum mutabit", Pagninus; "etiamsi permutarit", Vatalbulus; "si commutaret", Junius & Tremellius, Piscator; so Ainsworth. John Wesley 46:2 Though - Though there should be nothing but confusion, and desolations round about us: which are often expressed by such metaphors. Robert Jamieson, A. R. Fausset and David Brown 46:2 The most violent civil commotions are illustrated by the greatest physical commotions.
45:345:3: Վասն այսորիկ ո՛չ երկիցուք մեք ՚ի խռովել երկրի, ՚ի փոփոխել լերանց ՚ի սիրտ ծովու[6909]։ [6909] Ոմանք.՚Ի սիրտս ծովու։ 3 Ուստի մենք չենք վախենայ, երբ երկիրը ցնցուի, եւ լեռները ծովի խորքը տեղափոխուեն: 2 Անոր համար պիտի չվախնանք, թէեւ երկիրը փոխուի Ու լեռները ծովուն մէջտեղը ձգուին, Վասն այսորիկ ոչ երկիցուք մեք ի խռովել երկրի, ի փոփոխել լերանց ի սիրտ ծովու: 45:3: Վասն այսորիկ ո՛չ երկիցուք մեք ՚ի խռովել երկրի, ՚ի փոփոխել լերանց ՚ի սիրտ ծովու[6909]։ [6909] Ոմանք.՚Ի սիրտս ծովու։ 3 Ուստի մենք չենք վախենայ, երբ երկիրը ցնցուի, եւ լեռները ծովի խորքը տեղափոխուեն: 2 Անոր համար պիտի չվախնանք, թէեւ երկիրը փոխուի Ու լեռները ծովուն մէջտեղը ձգուին, zohrab-1805▾ eastern-1994▾ western am▾	45:245:3 посему не убоимся, хотя бы поколебалась земля, и горы двинулись в сердце морей. 45:3 διὰ δια through; because of τοῦτο ουτος this; he οὐ ου not φοβηθησόμεθα φοβεω afraid; fear ἐν εν in τῷ ο the ταράσσεσθαι ταρασσω stir up; trouble τὴν ο the γῆν γη earth; land καὶ και and; even μετατίθεσθαι μετατιθημι transfer; alter ὄρη ορος mountain; mount ἐν εν in καρδίαις καρδια heart θαλασσῶν θαλασσα sea 45:3 חֲגֹֽור־ ḥᵃḡˈôr- חגר gird חַרְבְּךָ֣ ḥarbᵊḵˈā חֶרֶב dagger עַל־ ʕal- עַל upon יָרֵ֣ךְ yārˈēḵ יָרֵךְ upper thigh גִּבֹּ֑ור gibbˈôr גִּבֹּור vigorous הֹ֝ודְךָ֗ ˈhôḏᵊḵˈā הֹוד splendour וַ wa וְ and הֲדָרֶֽךָ׃ hᵃḏārˈeḵā הָדָר ornament 45:3. ideo non timebimus cum fuerit translata terra et concussi montes in corde marisTherefore we will not fear, when the earth shall be troubled; and the mountains shall be removed into the heart of the sea. 45:3. Fasten your sword to your thigh, O most powerful one. 45:3. Gird thy sword upon [thy] thigh, O [most] mighty, with thy glory and thy majesty. 2. Therefore will we not fear, though the earth do change, and though the mountains be moved in the heart of the seas; 45:2 Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea: 45:3 посему не убоимся, хотя бы поколебалась земля, и горы двинулись в сердце морей. 45:3 διὰ δια through; because of τοῦτο ουτος this; he οὐ ου not φοβηθησόμεθα φοβεω afraid; fear ἐν εν in τῷ ο the ταράσσεσθαι ταρασσω stir up; trouble τὴν ο the γῆν γη earth; land καὶ και and; even μετατίθεσθαι μετατιθημι transfer; alter ὄρη ορος mountain; mount ἐν εν in καρδίαις καρδια heart θαλασσῶν θαλασσα sea 45:3 חֲגֹֽור־ ḥᵃḡˈôr- חגר gird חַרְבְּךָ֣ ḥarbᵊḵˈā חֶרֶב dagger עַל־ ʕal- עַל upon יָרֵ֣ךְ yārˈēḵ יָרֵךְ upper thigh גִּבֹּ֑ור gibbˈôr גִּבֹּור vigorous הֹ֝ודְךָ֗ ˈhôḏᵊḵˈā הֹוד splendour וַ wa וְ and הֲדָרֶֽךָ׃ hᵃḏārˈeḵā הָדָר ornament 45:3. ideo non timebimus cum fuerit translata terra et concussi montes in corde maris Therefore we will not fear, when the earth shall be troubled; and the mountains shall be removed into the heart of the sea. 45:3. Fasten your sword to your thigh, O most powerful one. 45:3. Gird thy sword upon [thy] thigh, O [most] mighty, with thy glory and thy majesty. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. Движение гор в моря должно сопровождаться затоплением земли массой вод. Воды означают бедствие. Как бы велики ни были последствия, они не устрашат чтителей Иеговы. Воды здесь обозначают движение соединенных народов, затоплявших Иудею громадным количеством войск. Adam Clarke: Commentary on the Bible - 1831 46:3: Though the waters thereof roar - Waters, in prophetic language, signify people; and, generally, people in a state of political commotion, here signified by the term roar. And by these strong agitations of the people, the mountains - the secular rulers, shake with the swelling thereof - tremble, for fear that these popular tumults should terminate in the subversion of the state. This very people had seen all Asia in a state of war. The Persians had overturned Asia Minor, and destroyed the Babylonian empire: they had seen Babylon itself sacked and entered by the Persians; and Cyrus, its conqueror, had behaved to them as a father and deliverer. While their oppressors were destroyed, themselves were preserved, and permitted to return to their own land. Albert Barnes: Notes on the Bible - 1834 46:3: Though the waters thereof roar and be troubled - The waters of the sea. The idea is, that they would not be afraid though everything should be in commotion, and be as unsettled as the restless waves of the ocean. The earth might be changed, the mountains removed, the agitated sea roar and dash against the shore, but their minds would be calm. The word rendered "be troubled" means to boil; to ferment; to foam; and here it refers to the ocean as agitated and lashed into foam. Nothing is more sublime and fearful than the ocean in a storm; nothing furnishes a better illustration of the peace produced by confidence in God amid the agitations which occur in the world, than the mind of a seaman that is calm when the ocean is heaved in wild commotion. Though the mountains shake with the swelling thereof - The rolling ocean breaking against; the sides of the mountains on its shore, and seeming to shake them to their foundation. The word rendered "swelling" means properly majesty, glory; then pride, haughtiness, insolence. Literally, "though the mountains tremble through their pride." Compare Psa 124:5. On the word "Selah," see the notes at Psa 3:2. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 46:3: the waters: Psa 18:4, Psa 93:3, Psa 93:4; Job 38:11; Isa 5:3, Isa 17:12, Isa 17:13; Jer 5:22; Mat 7:25; Rev 17:15 mountains: Psa 114:4-7; Jdg 5:4, Jdg 5:5; Kg1 19:11; Job 9:5, Job 9:6; Jer 4:24; Mic 1:4; Nah 1:5; Rev 16:20 Geneva 1599 46:3 [Though] the waters thereof (d) roar [and] be troubled, [though] the mountains shake with the swelling thereof. Selah. (d) Though the afflictions rage, yet the rivers of God's mercies bring sufficient comfort to his. John Gill 46:3 Though the waters thereof roar and be troubled,.... The noise of which causes men's hearts to fail them for fear, Lk 21:25; though the mountains shake with the swelling thereof. All these figurative expressions denote the hurlyburlies, confusions, and disorders that have been or will be in the world; amidst all which the people of God have no reason to fear; for it is always well with the righteous, let it go how it will with others. The passage may be applied to the destruction of Jerusalem, and the wars preceding it, and the dispersion of the Jews upon it; when true believers in Christ found him to be their refuge, strength, and help in that time of trouble, such as never was the like, and were safe and without fear; and Aben Ezra, a Jewish commentator, thinks it is right to interpret this psalm concerning the wars of Jerusalem: moreover, these words may be applied to any other time of calamity, through war or persecution, that has been since; as also to any that is to come; as to the slaying of the witnesses, the hour of temptation that will try all that are upon the earth; and even to the day of judgment, when heaven and earth shall flee away from the face of the Judge; when the heavens shall be folded up as a garment, and the earth, and all that is therein, shall be burnt up, and the whole world of the ungodly shall be thrown into the utmost panic, the saints will be safe with Christ, and ever happy with him; and, in the worst of times in this world, God is always their covenant God, their shield, portion, and exceeding great reward; Christ is their Redeemer and Saviour, their city of refuge, and strong hold; and though they may be plundered of their goods and property, they have a better and a more enduring substance in heaven; an estate, an inheritance there, that can never be taken away; and even should their enemies kill the body, that is the utmost they can do; their souls are safe in the hands of Christ; their life is hid with him; and when he shall appear, they shall appear with him in glory; and therefore they may well say, "we will not fear" (w). Selah; on this word; see Gill on Ps 3:2. (w) "Si fractus illabatur orbis", &c. Horat. Carmin. l. 3. Ode. 3. v. 7. Robert Jamieson, A. R. Fausset and David Brown 46:3 swelling--well represents the pride and haughtiness of insolent foes.
45:445:4: Գոչեցին եւ խռովեցան ջուրք նոցա, խռովեցան լերինք ՚ի զօրութենէ նորա[6910]։ [6910] Ոմանք.Կոչեցին եւ խռովեցան։ 4 Դղրդացին ու ալեկոծուեցին ջրերը նրա, լեռները դողացին նրա սաստկութիւնից: 3 Թէեւ անոր ջուրերը գոռան ու պղտորին, Լեռները դողան անոր ուռենալովը։ (Սէլա։) Գոչեցին եւ խռովեցան ջուրք նոցա, խռովեցան լերինք ի զօրութենէ նորա:^[258]: 45:4: Գոչեցին եւ խռովեցան ջուրք նոցա, խռովեցան լերինք ՚ի զօրութենէ նորա[6910]։ [6910] Ոմանք.Կոչեցին եւ խռովեցան։ 4 Դղրդացին ու ալեկոծուեցին ջրերը նրա, լեռները դողացին նրա սաստկութիւնից: 3 Թէեւ անոր ջուրերը գոռան ու պղտորին, Լեռները դողան անոր ուռենալովը։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	45:345:4 Пусть шумят, вздымаются воды их, трясутся горы от волнения их. 45:4 ἤχησαν ηχεω sound καὶ και and; even ἐταράχθησαν ταρασσω stir up; trouble τὰ ο the ὕδατα υδωρ water αὐτῶν αυτος he; him ἐταράχθησαν ταρασσω stir up; trouble τὰ ο the ὄρη ορος mountain; mount ἐν εν in τῇ ο the κραταιότητι κραταιοτης he; him διάψαλμα διαψαλμα interlude; rest 45:4 וַ wa וְ and הֲדָ֬רְךָ֨׀ hᵃḏˈārᵊḵˌā הָדָר ornament צְלַ֬ח ṣᵊlˈaḥ צלח be strong רְכַ֗ב rᵊḵˈav רכב ride עַֽל־ ʕˈal- עַל upon דְּבַר־ dᵊvar- דָּבָר word אֱ֭מֶת ˈʔᵉmeṯ אֶמֶת trustworthiness וְ wᵊ וְ and עַנְוָה־ ʕanwā- עַנְוָה [uncertain] צֶ֑דֶק ṣˈeḏeq צֶדֶק justice וְ wᵊ וְ and תֹורְךָ֖ ṯôrᵊḵˌā ירה teach נֹורָאֹ֣ות nôrāʔˈôṯ ירא fear יְמִינֶֽךָ׃ yᵊmînˈeḵā יָמִין right-hand side 45:4. sonantibus et intumescentibus gurgitibus eius et agitatis montibus in potentia eius semperTheir waters roared and were troubled: the mountains were troubled with his strength. 45:4. With your splendor and your excellence extended, proceed prosperously, and reign for the sake of truth and meekness and justice, and so will your right hand lead you wondrously. 45:4. And in thy majesty ride prosperously because of truth and meekness [and] righteousness; and thy right hand shall teach thee terrible things. 3. Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. 45:3 Though the waters thereof roar [and] be troubled, [though] the mountains shake with the swelling thereof. Selah: 45:4 Пусть шумят, вздымаются воды их, трясутся горы от волнения их. 45:4 ἤχησαν ηχεω sound καὶ και and; even ἐταράχθησαν ταρασσω stir up; trouble τὰ ο the ὕδατα υδωρ water αὐτῶν αυτος he; him ἐταράχθησαν ταρασσω stir up; trouble τὰ ο the ὄρη ορος mountain; mount ἐν εν in τῇ ο the κραταιότητι κραταιοτης he; him διάψαλμα διαψαλμα interlude; rest 45:4 וַ wa וְ and הֲדָ֬רְךָ֨׀ hᵃḏˈārᵊḵˌā הָדָר ornament צְלַ֬ח ṣᵊlˈaḥ צלח be strong רְכַ֗ב rᵊḵˈav רכב ride עַֽל־ ʕˈal- עַל upon דְּבַר־ dᵊvar- דָּבָר word אֱ֭מֶת ˈʔᵉmeṯ אֶמֶת trustworthiness וְ wᵊ וְ and עַנְוָה־ ʕanwā- עַנְוָה [uncertain] צֶ֑דֶק ṣˈeḏeq צֶדֶק justice וְ wᵊ וְ and תֹורְךָ֖ ṯôrᵊḵˌā ירה teach נֹורָאֹ֣ות nôrāʔˈôṯ ירא fear יְמִינֶֽךָ׃ yᵊmînˈeḵā יָמִין right-hand side 45:4. sonantibus et intumescentibus gurgitibus eius et agitatis montibus in potentia eius semper Their waters roared and were troubled: the mountains were troubled with his strength. 45:4. With your splendor and your excellence extended, proceed prosperously, and reign for the sake of truth and meekness and justice, and so will your right hand lead you wondrously. 45:4. And in thy majesty ride prosperously because of truth and meekness [and] righteousness; and thy right hand shall teach thee terrible things. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 46:4: There is a river, the streams whereof - The Chaldee understands the river, and its streams or divisions, as pointing out various peoples who should be converted to the faith and thus make glad the city of God, Jerusalem by their flowing together to the worship of the true God. But the river may refer to the vast Medo-Persian army and its divisions: those branches which took Babylon; and, instead of ruining and destroying the poor Jews, preserved them alive, and gave them their liberty; and thus the city of God, and the tabernacle of the Most High, were gladdened. Albert Barnes: Notes on the Bible - 1834 46:4: There is a river - There is no allusion here to any particular stream or river, but the image is designed to represent a state of peace and calm security in contrast with the rough and troubled ocean. While the ocean rages, and foams, and dashes against the mountains as if it would overturn them, the state of Jerusalem, the city of God, was well represented by a calm and gently-flowing river; a river of full banks, diffusing joy and fertility and beauty wheRev_er it flowed. This image, to represent happiness, abundance, peace, joy, is one that is often employed in the Scriptures. Compare Isa 32:2; Isa 33:21; Isa 41:18; Psa 1:3; Rev 22:1; Psa 36:8. The "idea" here is simply that Jerusalem would be calm and serene amidst all the external agitations in the world - calm as a gently-flowing stream. The streams - the canals - the water-courses of such a river flowing around each dwelling and along each garden, would diffuse happiness and beauty everywhere. The streams whereof - The allusion here is undoubtedly to the canals, watercourses, or rivulets that were led off from the main stream for the purpose of supplying fountains and watering gardens. Thus the city of Damascus is watered by streams or canals cut from the river Barrady, that flows down from the regions of Anti-Libanus. The greenness - the beauty - the fertility - of Damascus is owing wholly to the waters of the river thus conducted to every house and garden in the city. Compare introduction to Isa 17:1-14. So here, the flowing river of divine mercy and goodness is conveyed, as in smaller canals or streams, to each home and heart, producing peace, calmness, joy - while the world around is full of commotion and trouble. Shall make glad the city of God - Jerusalem, considered as the place where God was worshipped, and where he was supposed especially to dwell: Psa 48:1. The holy place of the tabernacles of the Most High - Of the "tent" where the Most High is supposed to abide. The word is applicable to any habitation or dwelling-place; but in the Scriptures it is applied especially to the sacred tent erected by Moses in the wilderness, and ultimately removed to Mount Zion by David, as the divine abode on earth. It is sometimes, also, applied to the temple; and if this psalm was written, as I have supposed, in the time of Hezekiah, it would be applicable to that. Compare Psa 84:2; Psa 132:5. The tabernacle and the temple were alike divided into two parts - the holy and the most holy place - and hence the "plural" term is sometimes applied to them. Compare the notes at Heb 9:2-3. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 46:4: a river: Psa 23:2, Psa 36:8, Psa 36:9; Isa 8:6, Isa 8:7, Isa 48:18; Eze 47:1-12; Rev 22:1-3 city: Psa 48:1, Psa 48:8, Psa 87:3; Ch2 6:6; Isa 37:35, Isa 37:36, Isa 60:14; Heb 12:22; Rev 21:2, Rev 21:3, Rev 21:10 holy: Deu 12:11, Deu 12:12 most: Psa 91:1, Psa 92:1, Psa 92:8; Ecc 5:8; Mic 6:6 Carl Friedrich Keil and Franz Delitzsch 46:4 (Heb.: 46:5-8) Just as, according to Gen 2:10, a stream issued from Eden, to water the whole garden, so a stream makes Jerusalem as it were into another paradise: a river - whose streams make glad the city of Elohim (Ps 87:3; Ps 48:9, cf. Ps 101:8); פּלגיו (used of the windings and branches of the main-stream) is a second permutative subject (Ps 44:3). What is intended is the river of grace, which is also likened to a river of paradise in Ps 36:9. When the city of God is threatened and encompassed by foes, still she shall not hunger and thirst, nor fear and despair; for the river of grace and of her ordinances and promises flows with its rippling waves through the holy place, where the dwelling-place or tabernacle of the Most High is pitched. קדשׁ, Sanctum (cf. el-Ḳuds as a name of Jerusalem), as in Ps 65:5, Is 57:15; גּדל, Ex 15:16. משׁכּני, dwellings, like משׁכּנות, Ps 43:3; Ps 84:2; Ps 132:5, Ps 132:7, equivalent to "a glorious dwelling." In Ps 46:6 in the place of the river we find Him from whom the river issues forth. Elohim helps her לפנותבּקר - there is only a night of trouble, the return of the morning is also the sunrise of speedy help. The preterites in Ps 46:7 are hypothetical: if peoples and kingdoms become enraged with enmity and totter, so that the church is in danger of being involved in this overthrow - all that God need to is to make a rumbling with His almighty voice of thunder (נתן בּקולו, as in Ps 68:34; Jer 12:8, cf. הרים בּמּטּה, to make a lifting with the rod, Ex 7:20), and forthwith the earth melts (muwg, as in Amos 9:5, Niph. Is 14:31, and frequently), i.e., their titanic defiance becomes cowardice, the bonds of their confederation slacken, and the strength they have put forth is destroyed - it is manifest that Jahve Tsebaoth is with His people. This name of God is, so to speak, indigenous to the Korahitic Psalms, for it is the proper name of God belonging to the time of the kings (vid., on Ps 24:10; Ps 59:6), on the very verge of which it occurs first of all in the mouth of Hannah (1Kings 1:11), and the Korahitic Psalms have a royal impress upon them. In the God, at whose summons all created powers are obliged to marshal themselves like the hosts of war, Israel has a steep stronghold, משׂגּב, which cannot be scaled by any foe - the army of the confederate peoples and kingdoms, ere it has reached Jerusalem, is become a field of the dead. Geneva 1599 46:4 [There is] a (e) river, the streams whereof shall make glad the city of God, the holy [place] of the tabernacles of the most High. (e) The river of Shiloh, which passed through Jerusalem: meaning, though the defence seems small, yet if God has appointed it, it is sufficient. John Gill 46:4 There is a river,.... The allusion is either to the river Kidron, which ran by Jerusalem; or to the waters of Shiloah, which by different courses and branches, ran through the city of Jerusalem, and supplied the several parts of it with water, to the joy and comfort of its inhabitants: but the words are to be understood in a figurative sense, as applicable to Gospel times; and this river either designs the Gospel, the streams of which are its doctrines, which are living waters that went out from Jerusalem, and which publish glad tidings of great joy to all sensible sinners; or the Spirit and his graces, which are compared to a well, and rivers of living water, in the exercise of which the saints have much joy and peace; or else the Lord himself, who is a place of broad rivers and streams to his people, and is both their refreshment and protection; or rather his everlasting love to them is here intended; see Ps 36:8; The head of this river is the heart of God, his sovereign goodwill and pleasure; the channel through which it runs is Christ Jesus; the rise of it was in eternity, when, like a river that runs underground, it flowed secretly, as it does before the effectual calling; when it breaks up, and appears in large streams, and flows, and so it proceeds running on to all eternity. It is a river that is unfathomable, and cannot be passed over; it has heights and depths, and lengths and breadths, which cannot be fully comprehended: as for the quality of it, it is a pure river, clear as crystal; free of all dissimulation in the heart of God, and clear of all motives and conditions in the creature. Its water is living water; which quickens dead sinners, revives drooping saints, secures from the second death, and gives eternal life; it makes all fruitful about it, or that are planted by it; the streams whereof shall make glad the city of God; the "streams" of this river are eternal election; the covenant of grace its blessings and promises; the provision and mission of Christ as a Saviour, and redemption by him; justification, pardon, adoption, regeneration, perseverance in grace, and eternal life; called "streams", because they flow from the fountain of divine love; and because of the rapidity, force, and power of the grace of God, in the application of them in conversion, which carries all before it; and because of the abundance, continuance, and freeness of them, and the gratefulness and acceptableness of them to those who see the worth of them, and their interest in them; see Song 4:15; and these, when made known and applied, "make glad" the hearts of God's people under a sense of sin and guilt, under divine desertions, the temptations of Satan, and the various afflictions they meet with; for these are intended by "the city of God", as the church is often called, because of his building, and where he dwells, and where the saints are fellow citizens. And the same are signified by the holy place; being an holy temple to God, consisting of holy persons, such who are sanctified by the Spirit of God, and live holy lives and conversations: and of the tabernacles of the most High; being the dwelling places of God, Father, Son, and Spirit. All which is a reason why the saints should not fear in the worst of times. John Wesley 46:4 A river - This may design the gracious presence, and blessing of the Lord, which is frequently described under the name of waters. Make glad - Shall not barely preserve it from danger, but give great occasion for rejoicing and thanksgiving. The city - Jerusalem, the place where God's holy tabernacle is settled. Robert Jamieson, A. R. Fausset and David Brown 46:4 God's favor is denoted by a river (compare Ps 36:8; Zech 14:8; Rev_ 22:1). city of God, the holy place--His earthly residence, Jerusalem and the temple (compare Ps 2:6; Ps 3:4; Ps 20:2; Ps 48:2, &c.). God's favor, like a river whose waters are conducted in channels, is distributed to all parts of His Church. most High--denoting His supremacy (Ps 17:2).
45:545:5: Գնացք գետոց ուրախ առնեն զքաղաքն Աստուծոյ, եւ սուրբ արար զյարկս իւր Բարձրեալն։ 5 Գետերի յորձանքները զուարճացնում են Աստծու քաղաքը. եւ Բարձրեալը սրբացրել է իր օթեւանը: 4 Գետին վտակները պիտի ուրախացնեն Աստուծոյ քաղաքը, Բարձրելոյն սուրբ բնակարանները։ Գնացք գետոց ուրախ առնեն զքաղաքն Աստուծոյ, ^[259]եւ սուրբ արար զյարկս իւր Բարձրեալն: 45:5: Գնացք գետոց ուրախ առնեն զքաղաքն Աստուծոյ, եւ սուրբ արար զյարկս իւր Բարձրեալն։ 5 Գետերի յորձանքները զուարճացնում են Աստծու քաղաքը. եւ Բարձրեալը սրբացրել է իր օթեւանը: 4 Գետին վտակները պիտի ուրախացնեն Աստուծոյ քաղաքը, Բարձրելոյն սուրբ բնակարանները։ zohrab-1805▾ eastern-1994▾ western am▾	45:445:5 Речные потоки веселят град Божий, святое жилище Всевышнего. 45:5 τοῦ ο the ποταμοῦ ποταμος river τὰ ο the ὁρμήματα ορμημα impulse; indignation εὐφραίνουσιν ευφραινω celebrate; cheer τὴν ο the πόλιν πολις city τοῦ ο the θεοῦ θεος God ἡγίασεν αγιαζω hallow τὸ ο the σκήνωμα σκηνωμα camp; tent αὐτοῦ αυτος he; him ὁ ο the ὕψιστος υψιστος highest; most high 45:5 חִצֶּ֗יךָ ḥiṣṣˈeʸḵā חֵץ arrow שְׁנ֫וּנִ֥ים šᵊnˈûnˌîm שׁנן sharpen עַ֭מִּים ˈʕammîm עַם people תַּחְתֶּ֣יךָ taḥtˈeʸḵā תַּחַת under part יִפְּל֑וּ yippᵊlˈû נפל fall בְּ֝ ˈbᵊ בְּ in לֵ֗ב lˈēv לֵב heart אֹויְבֵ֥י ʔôyᵊvˌê איב be hostile הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king 45:5. fluminis divisiones laetificant civitatem Dei sanctum tabernaculum AltissimiThe stream of the river maketh the city of God joyful: the most High hath sanctified his own tabernacle. 45:5. Your arrows are sharp; the people will fall under you, with the hearts of the enemies of the king. 45:5. Thine arrows [are] sharp in the heart of the king’s enemies; [whereby] the people fall under thee. 4. There is a river, the streams whereof make glad the city of God, the holy place of the tabernacles of the Most High. 45:4 There is a river, the streams whereof shall make glad the city of God, the holy [place] of the tabernacles of the most High: 45:5 Речные потоки веселят град Божий, святое жилище Всевышнего. 45:5 τοῦ ο the ποταμοῦ ποταμος river τὰ ο the ὁρμήματα ορμημα impulse; indignation εὐφραίνουσιν ευφραινω celebrate; cheer τὴν ο the πόλιν πολις city τοῦ ο the θεοῦ θεος God ἡγίασεν αγιαζω hallow τὸ ο the σκήνωμα σκηνωμα camp; tent αὐτοῦ αυτος he; him ὁ ο the ὕψιστος υψιστος highest; most high 45:5 חִצֶּ֗יךָ ḥiṣṣˈeʸḵā חֵץ arrow שְׁנ֫וּנִ֥ים šᵊnˈûnˌîm שׁנן sharpen עַ֭מִּים ˈʕammîm עַם people תַּחְתֶּ֣יךָ taḥtˈeʸḵā תַּחַת under part יִפְּל֑וּ yippᵊlˈû נפל fall בְּ֝ ˈbᵊ בְּ in לֵ֗ב lˈēv לֵב heart אֹויְבֵ֥י ʔôyᵊvˌê איב be hostile הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king 45:5. fluminis divisiones laetificant civitatem Dei sanctum tabernaculum Altissimi The stream of the river maketh the city of God joyful: the most High hath sanctified his own tabernacle. 45:5. Your arrows are sharp; the people will fall under you, with the hearts of the enemies of the king. 45:5. Thine arrows [are] sharp in the heart of the king’s enemies; [whereby] the people fall under thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. Речным потоком, или для ясности рекою текущей, называется здесь Бог. Река - не шумна, как валы моря, но она течет постоянно и покойно, напояя людей и землю. Так и Господь - постоянный покровитель "града Божия", т. е. Сиона, напояет его своею милостью и защитой, а с ними дарует и победу над врагами. Adam Clarke: Commentary on the Bible - 1831 46:5: God is in the midst of her - God will not abandon them that trust in him; he will maintain his own cause; and, if his Church should at any time be attacked, he will help her and that right early - with the utmost speed. As soon as the onset is made, God is there to resist. As by the day-break the shadows and darkness are dissipated; so by the bright rising of Jehovah, the darkness of adversity shall be scattered. Albert Barnes: Notes on the Bible - 1834 46:5: God is in the midst of her - God is in the midst of the "city" referred to above - the "city of God." That is, (a) he dwelt there by the visible symbol of his presence, the Shekinah; (b) he was there "actually" as a help and a protector. It was his chosen abode, and as long as such a Being dwelt in the city, they had nothing to fear. God shall help her - That is, in her danger, he will interpose to save her. This is language such as would be used in reference to a place that was besieged, and would well apply to the state of things when Jerusalem was besieged by the armies of Assyria under Sennacherib. The language expresses the confidence of the people in the time of the impending danger. And that right early - Margin, "when the morning appeareth." Literally, "in the faces of the morning," as the word is commonly used; or, more literally, in the "turning" of the morning - for the verb from which the word is derived means properly "to turn," and then "to turn to or from any one." The noun is applied to the face or countenance, because the person is "turned" to us when we see his countenance. The poetic idea here seems to refer to the day as having turned away "from" us at night, and then as turning about "toward" us in the morning, after having gone, as it were, to the greatest distance from us. "Possibly" there may be an allusion here to what occurred in the camp of the Assyrians, when the discovery that the angel of the Lord had smitten them was made early in the morning, or when men arose in the morning: "The angel of the Lord went forth, and smote in the camp of the Assyrians an hundred and fourscore and five thousand: and when they arose in the morning" (that is, when men arose in the morning), "behold, they were all dead corpses," Isa 37:36. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 46:5: God is: Psa 68:18; Deu 23:14; Isa 12:6; Eze 43:7, Eze 43:9; Hos 11:9; Joe 2:27; Zep 3:15; Zac 2:5, Zac 2:10, Zac 2:11, Zac 8:3; Mat 18:20; Rev 2:1 she: Psa 62:2, Psa 62:6, Psa 112:6, Psa 125:1 and that: etc. Heb. when the mourning appeareth, Psa 30:5, Psa 143:8; Exo 14:24, Exo 14:27; Luk 18:8 Geneva 1599 46:5 God [is] in the midst of her; she shall not be moved: God shall help her, [and that] (f) right early. (f) Always when need requires. John Gill 46:5 God is in the midst of her,.... The church and people of God; not merely by his essence, power, and providence, as he is in the midst of the world; but by his gracious presence, and which always continues, though not always perceived; and is a sufficient antidote against all fear of men and devils; she shall not be moved; though the earth may; and when it is, Ps 46:2, neither from the heart of God, on which his people are set as a seal; nor from the hands of Christ, from whence they can never be plucked; nor from the covenant of grace, which is immovable; nor off of the rock Christ, on which they are built; nor from the state of grace, of justification, adoption, and sanctification, in which they stand; nor out of the world, by all the cunning and power of antichrist; God shall help her, and that right early: or "when the morning looks out" (x). When it is night with the church, it is the hour and power of darkness with the enemies of it; and this is the time of the reign of antichrist, whose kingdom is a kingdom of darkness: but the "morning cometh, and also the night"; the former being about to break forth, and the latter to be at an end; yea, at eventide it shall be light: and the Lord will be a suitable, seasonable, and timely help to his people; for though weeping endures the night, joy comes in the morning. (x) "respiciente mane", Pagninus; "ad prospectum aurorae", Musculus; "at the looking forth of the morning", Ainsworth; that is, "speedily and quickly", as Suidas interprets it in voce Robert Jamieson, A. R. Fausset and David Brown 46:5 right early--literally, "at the turn of morning," or change from night to day, a critical time (Ps 30:5; compare Is 37:36).
45:645:6: Աստուած ՚ի մէջ նոցա եւ նոքա մի՛ սասանեսցին. օգնեսցէ նոցա Աստուած ՚ի վաղորդայնէ մինչ ՚ի վաղորդայն[6911]։ [6911] Ոմանք.՚Ի վաղորդենէ մինչեւ ՚ի վաղորդեան։ 6 Աստուած դրա մէջ է, եւ այն չի սասանուի. Աստուած կ’օգնի դրան վաղորդայնից վաղորդայն: 5 Աստուած անոր մէջ է, անիկա պիտի չսասանի. Աստուած անոր պիտի օգնէ առտուն կանուխ։ Աստուած ի մէջ նոցա եւ նոքա մի՛ սասանեսցին, օգնեսցէ նոցա Աստուած ի վաղորդայնէ մինչ ի վաղորդայն: 45:6: Աստուած ՚ի մէջ նոցա եւ նոքա մի՛ սասանեսցին. օգնեսցէ նոցա Աստուած ՚ի վաղորդայնէ մինչ ՚ի վաղորդայն[6911]։ [6911] Ոմանք.՚Ի վաղորդենէ մինչեւ ՚ի վաղորդեան։ 6 Աստուած դրա մէջ է, եւ այն չի սասանուի. Աստուած կ’օգնի դրան վաղորդայնից վաղորդայն: 5 Աստուած անոր մէջ է, անիկա պիտի չսասանի. Աստուած անոր պիտի օգնէ առտուն կանուխ։ zohrab-1805▾ eastern-1994▾ western am▾	45:545:6 Бог посреди его; он не поколеблется: Бог поможет ему с раннего утра. 45:6 ὁ ο the θεὸς θεος God ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him οὐ ου not σαλευθήσεται σαλευω sway; rock βοηθήσει βοηθεω help αὐτῇ αυτος he; him ὁ ο the θεὸς θεος God τὸ ο the πρὸς προς to; toward πρωί πρωι early 45:6 כִּסְאֲךָ֣ kisʔᵃḵˈā כִּסֵּא seat אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) עֹולָ֣ם ʕôlˈām עֹולָם eternity וָ wā וְ and עֶ֑ד ʕˈeḏ עַד future שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod מִ֝ישֹׁ֗ר ˈmîšˈōr מִישֹׁור fairness שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod מַלְכוּתֶֽךָ׃ malᵊḵûṯˈeḵā מַלְכוּת kingship 45:6. Dominus in medio eius non commovebitur auxiliabitur ei Deus in ipso ortu matutinoGod is in the midst thereof, it shall not be moved: God will help it in the morning early. 45:6. Your throne, O God, is forever and ever. The scepter of your kingdom is a scepter of true aim. 45:6. Thy throne, O God, [is] for ever and ever: the sceptre of thy kingdom [is] a right sceptre. 5. God is in the midst of her; she shall not be moved: God shall help her, and that right early. 45:5 God [is] in the midst of her; she shall not be moved: God shall help her, [and that] right early: 45:6 Бог посреди его; он не поколеблется: Бог поможет ему с раннего утра. 45:6 ὁ ο the θεὸς θεος God ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him οὐ ου not σαλευθήσεται σαλευω sway; rock βοηθήσει βοηθεω help αὐτῇ αυτος he; him ὁ ο the θεὸς θεος God τὸ ο the πρὸς προς to; toward πρωί πρωι early 45:6 כִּסְאֲךָ֣ kisʔᵃḵˈā כִּסֵּא seat אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) עֹולָ֣ם ʕôlˈām עֹולָם eternity וָ wā וְ and עֶ֑ד ʕˈeḏ עַד future שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod מִ֝ישֹׁ֗ר ˈmîšˈōr מִישֹׁור fairness שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod מַלְכוּתֶֽךָ׃ malᵊḵûṯˈeḵā מַלְכוּת kingship 45:6. Dominus in medio eius non commovebitur auxiliabitur ei Deus in ipso ortu matutino God is in the midst thereof, it shall not be moved: God will help it in the morning early. 45:6. Your throne, O God, is forever and ever. The scepter of your kingdom is a scepter of true aim. 45:6. Thy throne, O God, [is] for ever and ever: the sceptre of thy kingdom [is] a right sceptre. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6. "С раннего утра" - Господь оказывает помощь самую скорую, в самое нужное время. Adam Clarke: Commentary on the Bible - 1831 46:6: The heathen raged - There had been terrible wars on all hands, and mighty states were crushed, when the poor Jews were, by the especial favor of God, kept in peace and safety. Kingdoms were moved while they were preserved. He uttered his voice - These words seem to refer to thunder, lightning, and earthquake. The expressions, however, may be figurative, and refer to the wars and desolations already mentioned. God gave the command; and one empire was cast down, and another was raised up. Albert Barnes: Notes on the Bible - 1834 46:6: The heathen raged - The nations were in commotion, or were agitated like the waves of the sea. This language would well describe the consternation of the nations when the Assyrians went forth to conquest, and when, having subdued so many other kingdoms, they made war on Jerusalem. Compare Isa 36:18-20. The kingdoms were moved - That is, those who were invaded, as well as those that made the invasion. There was a general convulsion or shaking among the nations of the earth. He uttered his voice - God spoke; he gave command; he expressed his will. Compare Gen 1:3; Hab 3:6. The earth melted - The very earth seemed to melt or dissolve before him. Everything became still. The danger passed away at his command, and the raging world became calm. The Bible abounds in language of this kind, showing the absolute power of God, or his power to control all the raging elements on land and ocean by a word. Compare the notes at Psa 33:9. See also Psa 107:25, Psa 107:29; Mat 8:26. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 46:6: heathen: Psa 2:1-4, Psa 83:2-8; Ch2 14:9-13, Ch2 20:1, Ch2 20:20-24; Isa 8:9, Isa 8:10, Isa 37:21-36 kingdoms: Isa 14:12-16 earth: Psa 68:8, Psa 97:5; Jos 2:9, Jos 2:11, Jos 2:24; Isa 64:1, Isa 64:2; Amo 9:5, Amo 9:13; Nah 1:5; Hab 3:5, Hab 3:6, Hab 3:10, Hab 3:11; Pe2 3:10-12; Rev 6:13, Rev 6:14, Rev 20:11 John Gill 46:6 The Heathen raged,.... As they did at Christ's first coming, against him, his Gospel, and people; and which continued during the three first centuries; and then the Pagan kingdoms belonging to the Roman empire were removed; since then another sort of Heathens, the Papists, have raged, in violent persecutions and bloodshed of the saints and martyrs of Jesus, and will rage again, about and at the downfall of Babylon; see Rev_ 11:18; the kingdoms were moved; either from their Pagan or Papal religion, and became subject to Christ. So it was at the downfall of Rome Pagan; and so it will be at the downfall of Rome Papal; when the kings of the earth shall hate the whore, make her desolate, and burn her flesh with fire. Or they shall be destroyed; that is, those that shall be gathered together in Armageddon, to make war with the Lamb; see Rev_ 16:14; he uttered his voice, the earth melted; like wax, as the inhabitants of the earth do at the voice of his thunder, and as antichrist will at the breath of his mouth; and all within the Romish jurisdiction, signified by "the earth", as it often is in the book of the Revelation, when the voice of the mighty angel shall be heard, "Babylon is fallen, is fallen", Rev_ 18:1. Robert Jamieson, A. R. Fausset and David Brown 46:6 (Compare Ps 46:2). earth melted--all powers dissolved by His mere word (Ps 75:3; Hos 2:22).
45:745:7: Խռովեցան հեթանոսք, եւ խոնա՛րհ եղեն թագաւորութիւնք. ետ զձայն իւր Բարձրեալն՝ եւ խռովեցաւ երկիր[6912]։ [6912] Ոմանք.Եւ խոնարհեցան թագաւորութիւնք։ 7 Հեթանոսները խռովուեցին, ու թագաւորութիւնները հնազանդ եղան. Բարձրեալը ձայն տուեց, եւ երկիրը երերաց: 6 Հեթանոսները կը խռովին, թագաւորութիւնները կը շարժին. Բարձրեալը իր ձայնը կու տայ, երկիր կը հալի։ Խռովեցան հեթանոսք, եւ խոնարհ եղեն թագաւորութիւնք. ետ զձայն իւր Բարձրեալն` եւ խռովեցաւ երկիր: 45:7: Խռովեցան հեթանոսք, եւ խոնա՛րհ եղեն թագաւորութիւնք. ետ զձայն իւր Բարձրեալն՝ եւ խռովեցաւ երկիր[6912]։ [6912] Ոմանք.Եւ խոնարհեցան թագաւորութիւնք։ 7 Հեթանոսները խռովուեցին, ու թագաւորութիւնները հնազանդ եղան. Բարձրեալը ձայն տուեց, եւ երկիրը երերաց: 6 Հեթանոսները կը խռովին, թագաւորութիւնները կը շարժին. Բարձրեալը իր ձայնը կու տայ, երկիր կը հալի։ zohrab-1805▾ eastern-1994▾ western am▾	45:645:7 Восшумели народы; двинулись царства: [Всевышний] дал глас Свой, и растаяла земля. 45:7 ἐταράχθησαν ταρασσω stir up; trouble ἔθνη εθνος nation; caste ἔκλιναν κλινω bend; tip over βασιλεῖαι βασιλεια realm; kingdom ἔδωκεν διδωμι give; deposit φωνὴν φωνη voice; sound αὐτοῦ αυτος he; him ἐσαλεύθη σαλευω sway; rock ἡ ο the γῆ γη earth; land 45:7 אָהַ֣בְתָּ ʔāhˈavtā אהב love צֶּדֶק֮ ṣṣeḏeq צֶדֶק justice וַ wa וְ and תִּשְׂנָ֫א ttiśnˈā שׂנא hate רֶ֥שַׁע rˌešaʕ רֶשַׁע guilt עַל־ ʕal- עַל upon כֵּ֤ן׀ kˈēn כֵּן thus מְשָׁחֲךָ֡ mᵊšāḥᵃḵˈā משׁח smear אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֱ֭לֹהֶיךָ ˈʔᵉlōheʸḵā אֱלֹהִים god(s) שֶׁ֥מֶן šˌemen שֶׁמֶן oil שָׂשֹׂ֗ון śāśˈôn שָׂשֹׂון rejoicing מֵֽ mˈē מִן from חֲבֵרֶֽיךָ׃ ḥᵃvērˈeʸḵā חָבֵר companion 45:7. conturbatae sunt gentes concussa sunt regna dedit vocem suam prostrata est terraNations were troubled, and kingdoms were bowed down: he uttered his voice, the earth trembled. 45:7. You have loved justice and hated iniquity. Because of this, God, your God, has anointed you, before your co-heirs, with the oil of gladness. 45:7. Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. 6. The nations raged, the kingdoms were moved: he uttered his voice, the earth melted. 45:6 The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted: 45:7 Восшумели народы; двинулись царства: [Всевышний] дал глас Свой, и растаяла земля. 45:7 ἐταράχθησαν ταρασσω stir up; trouble ἔθνη εθνος nation; caste ἔκλιναν κλινω bend; tip over βασιλεῖαι βασιλεια realm; kingdom ἔδωκεν διδωμι give; deposit φωνὴν φωνη voice; sound αὐτοῦ αυτος he; him ἐσαλεύθη σαλευω sway; rock ἡ ο the γῆ γη earth; land 45:7 אָהַ֣בְתָּ ʔāhˈavtā אהב love צֶּדֶק֮ ṣṣeḏeq צֶדֶק justice וַ wa וְ and תִּשְׂנָ֫א ttiśnˈā שׂנא hate רֶ֥שַׁע rˌešaʕ רֶשַׁע guilt עַל־ ʕal- עַל upon כֵּ֤ן׀ kˈēn כֵּן thus מְשָׁחֲךָ֡ mᵊšāḥᵃḵˈā משׁח smear אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֱ֭לֹהֶיךָ ˈʔᵉlōheʸḵā אֱלֹהִים god(s) שֶׁ֥מֶן šˌemen שֶׁמֶן oil שָׂשֹׂ֗ון śāśˈôn שָׂשֹׂון rejoicing מֵֽ mˈē מִן from חֲבֵרֶֽיךָ׃ ḥᵃvērˈeʸḵā חָבֵר companion 45:7. conturbatae sunt gentes concussa sunt regna dedit vocem suam prostrata est terra Nations were troubled, and kingdoms were bowed down: he uttered his voice, the earth trembled. 45:7. You have loved justice and hated iniquity. Because of this, God, your God, has anointed you, before your co-heirs, with the oil of gladness. 45:7. Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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 7. Картина грозного и шумного движения народов на Иудею и их быстрой гибели. Matthew Henry: Concise Commentary on the Whole Bible - 1706 6 The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted. 7 The LORD of hosts is with us; the God of Jacob is our refuge. Selah. 8 Come, behold the works of the LORD, what desolations he hath made in the earth. 9 He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire. 10 Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth. 11 The LORD of hosts is with us; the God of Jacob is our refuge. Selah. These verses give glory to God both as King of nations and as King of saints. I. As King of nations, ruling the world by his power and providence, and overruling all the affairs of the children of men to his own glory; he does according to his will among the inhabitants of the earth, and none may say, What doest thou? 1. He checks the rage and breaks the power of the nations that oppose him and his interests in the world (v. 6): The heathen raged at David's coming to the throne, and at the setting up of the kingdom of the Son of David; compare Ps. ii. 1, 2. The kingdoms were moved with indignation, and rose in a tumultuous furious manner to oppose it; but God uttered his voice, spoke to them in his wrath, and they were moved in another sense, they were struck into confusion and consternation, put into disorder, and all their measures broken; the earth itself melted under them, so that they found no firm footing; their earthly hearts failed them for fear, and dissolved like snow before the sun. Such a melting of the spirits of the enemies is described, Judg. v. 4, 5; and see Luke xxi. 25, 26. 2. When he pleases to draw his sword, and give it commission, he can make great havoc among the nations and lay all waste (v. 8): Come, behold the works of the Lord; they are to be observed (Ps. lxvi. 5), and to be sought out, Ps. cxi. 2. All the operations of Providence must be considered as the works of the Lord, and his attributes and purposes must be taken notice of in them. Particularly take notice of the desolations he has made in the earth, among the enemies of his church, who thought to lay the land of Israel desolate. The destruction they designed to bring upon the church has been turned upon themselves. War is a tragedy which commonly destroys the stage it is acted on; David carried the war into the enemies' country; and O what desolations did it make there! Cities were burnt, countries laid waste, and armies of men cut off and laid in heaps upon heaps. Come and see the effects of desolating judgments, and stand in awe of God; say, How terrible art thou in thy works! Ps. lxvi. 3. Let all that oppose him see this with terror, and expect the same cup of trembling to be put into their hands; let all that fear him and trust in him see it with pleasure, and not be afraid of the most formidable powers armed against the church. Let them gird themselves, but they shall be broken to pieces. 3. When he pleases to sheathe his sword, he puts an end to the wars of the nations and crowns them with peace, v. 9. War and peace depend on his word and will, as much as storms and calms at sea do, Ps. cvii. 25, 29. He makes wars to cease unto the end of the earth, sometimes in pity to the nations, that they may have a breathing-time, when, by long wars with each other, they have run themselves out of breadth. Both sides perhaps are weary of the war, and willing to let it fall; expedients are found out for accommodation; martial princes are removed, and peace-makers set in their room; and then the bow is broken by consent, the spear cut asunder and turned into a pruning-hook, the sword beaten into a ploughshare, and the chariots of war are burned, there being no more occasion for them; or, rather, it may be meant of what he does, at other times, in favour of his own people. He makes those wars to cease that were waged against them and designed for their ruin. He breaks the enemies' bow that was drawn against them. No weapon formed against Zion shall prosper, Isa. liv. 17. The total destruction of Gog and Magog is prophetically described by the burning of their weapons of war (Ezek. xxxix. 9, 10), which intimates likewise the church's perfect security and assurance of lasting peace, which made it needless to lay up those weapons of war for their own service. The bringing of a long war to a good issue is a work of the Lord, which we ought to behold with wonder and thankfulness. II. As King of saints, and as such we must own that great and marvellous are his works, Rev. xv. 3. He does and will do great things, 1. For his own glory (v. 10): Be still, and know that I am God. (1.) Let his enemies be still, and threaten no more, but know it, to their terror, that he is God, one infinitely above them, and that will certainly be too hard for them; let them rage no more, for it is all in vain: he that sits in heaven, laughs at them; and, in spite of all their impotent malice against his name and honour, he will be exalted among the heathen and not merely among his own people, he will be exalted in the earth and not merely in the church. Men will set up themselves, will have their own way and do their own will; but let them know that God will be exalted, he will have his way will do his own will, will glorify his own name, and wherein they deal proudly he will be above them, and make them know that he is so. (2.) Let his own people be still; let them be calm and sedate, and tremble no more, but know, to their comfort, that the Lord is God, he is God alone, and will be exalted above the heathen; let him alone to maintain his honour, to fulfil his own counsels and to support his own interest in the world. Though we be depressed, yet let us not be dejected, for we are sure that God will be exalted, and that may satisfy us; he will work for his great name, and then no matter what becomes of our little names. When we pray, Father, glorify thy name, we ought to exercise faith upon the answer given to that prayer when Christ himself prayed it, I have both glorified it and I will glorify it yet again. Amen, Lord, so be it. 2. For his people's safety and protection. He triumphs in the former: I will be exalted; they triumph in this, v. 7 and again v. 11. It is the burden of the song, "The Lord of hosts is with us; he is on our side, he takes our part, is present with us and president over us; the God of Jacob is our refuge, to whom we may flee, and in whom we may confide and be sure of safety." Let all believers triumph in this. (1.) They have the presence of a God of power, of all power: The Lord of hosts is with us. God is the Lord of hosts, for he has all the creatures which are called the hosts of heaven and earth at his beck and command, and he makes what use he pleases of them, as the instruments either of his justice or of his mercy. This sovereign Lord is with us, sides with us, acts with us, and has promised he will never leave us. Hosts may be against us, but we need not fear them if the Lord of hosts be with us. (2.) They are under the protection of a God in covenant, who not only is able to help them, but is engaged in honour and faithfulness to help them. He is the God of Jacob, not only Jacob the person, but Jacob the people; nay, and of all praying people, the spiritual seed of wrestling Jacob; and he is our refuge, by whom we are sheltered and in whom we are satisfied, who by his providence secures our welfare when without are fightings, and who by his grace quiets our minds, and establishes them, when within are fears. The Lord of hosts, the God of Jacob, has been, is, and will be with us--has been, is and will be our refuge: the original includes all; and well may Selah be added to it. Mark this, and take the comfort of it, and say, If God be for us, who can be against us? Adam Clarke: Commentary on the Bible - 1831 46:7: The Lord of hosts is with us - We, feeble Jesvs, were but a handful of men; but the Lord of hosts - the God of armies, was on our side. Him none could attack with hope of success, and his legions could not be over-thrown. The God of Jacob - The God who appeared to Jacob in his distress, and saved him out of all his troubles, appeared also for us his descendants, and has amply proved to us that he has not forgotten his covenant. Albert Barnes: Notes on the Bible - 1834 46:7: The Lord of hosts - The God commanding, ordering, marshalling the hosts of heaven - the angels, and the starry worlds. See the notes at Isa 1:9. Compare Psa 24:10. The reference here is to God considered as having control over all "armies," or all that can be regarded and described as a marshalled host, in earth and in heaven. Having such a Being, therefore, for a protector, they had nothing to fear. See Psa 46:11. Is with us - Is on our side; is our defender. The Hebrew phrase used here is employed in Isa 7:14 (notes); Isa 8:8 (notes), to describe the Messiah. See the notes at those passages. The God of Jacob - See the notes at Psa 24:6. The meaning is, The God whom Jacob acknowedged, and whom he found to be his friend, is with us. Is our refuge - literally, a high place, as a tower, far above the reach of enemies. See Psa 9:9, note; Psa 18:2, note. So the margin, "an high place for us." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 46:7: Lord: Psa 46:11; Num 14:9; Ch2 13:12; Isa 8:10; Mat 28:20; Rom 8:31; Ti2 4:22 our refuge: Heb. an high place for us, Psa 9:9 *marg. Geneva 1599 46:7 The LORD of hosts [is] (g) with us; the God of Jacob [is] our refuge. Selah. (g) They are assured that God can and will defend his Church from all dangers and enemies. John Gill 46:7 The Lord of hosts is with us,.... The Targum is, "the Word of the Lord of hosts". He whose name is Immanuel, which is, by interpretation, "God with us", Mt 1:23; who is King of kings, and Lord of lords; who has all creatures in heaven and earth at his command, whom all the hosts of angels obey; he is on the side of his people, and therefore they have nothing to fear from all the hosts and armies of men; seeing more are they that are for them than they that are against them; the God of Jacob is our refuge. As, in the former clause, the argument against fear of men is taken from the power of God, and the extent of his dominion, here it is taken from the grace of God, and his people's covenant interest in him: for by Jacob is meant the church of God, and all true believers, who are Israelites indeed; the Lord is the refuge and shelter of such in all times of distress and trouble, and therefore they need not fear; See Gill on Ps 46:1. Selah; on this word; see Gill on Ps 3:2. John Wesley 46:7 Raged - Against God, and against his people. Uttered - He spake to them in his wrath. The earth - The inhabitants of the earth were consumed. Robert Jamieson, A. R. Fausset and David Brown 46:7 with us--on our side; His presence is terror to our enemies, safety to us. refuge--high place (Ps 9:9; compare also Ps 24:6, Ps 24:10).
45:845:8: Տէր զօրութեանց ընդ մեզ, ընդունելի՛ է մեր Աստուած Յակովբայ[6913]։ [6913] Ոմանք.Ընկալուչ է մեր Աստուած Յակոբայ։ 8 Մեզ հետ է Զօրութիւնների տէրը, Յակոբի Աստուածն ապաւէնն է մեր: 7 Զօրաց Տէրը մեզի հետ է. Յակոբին Աստուածը մեր ապաւէնն է։ (Սէլա։) Տէր զօրութեանց ընդ մեզ, ^[260]ընդունելի է մեր Աստուած Յակոբայ:^[261]: 45:8: Տէր զօրութեանց ընդ մեզ, ընդունելի՛ է մեր Աստուած Յակովբայ[6913]։ [6913] Ոմանք.Ընկալուչ է մեր Աստուած Յակոբայ։ 8 Մեզ հետ է Զօրութիւնների տէրը, Յակոբի Աստուածն ապաւէնն է մեր: 7 Զօրաց Տէրը մեզի հետ է. Յակոբին Աստուածը մեր ապաւէնն է։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	45:745:8 Господь сил с нами, Бог Иакова заступник наш. 45:8 κύριος κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability μεθ᾿ μετα with; amid ἡμῶν ημων our ἀντιλήμπτωρ αντιληπτωρ our ὁ ο the θεὸς θεος God Ιακωβ ιακωβ Iakōb; Iakov διάψαλμα διαψαλμα interlude; rest 45:8 מֹר־ mōr- מֹר myrrh וַ wa וְ and אֲהָלֹ֣ות ʔᵃhālˈôṯ אָהָל aloe קְ֭צִיעֹות ˈqṣîʕôṯ קְצִיעָה cassia כָּל־ kol- כֹּל whole בִּגְדֹתֶ֑יךָ biḡᵊḏōṯˈeʸḵā בֶּגֶד garment מִֽן־ mˈin- מִן from הֵ֥יכְלֵי hˌêḵᵊlê הֵיכָל palace שֵׁ֝֗ן ˈšˈēn שֵׁן tooth מִנִּ֥י minnˌî מִן from שִׂמְּחֽוּךָ׃ śimmᵊḥˈûḵā שׂמח rejoice 45:8. Dominus exercituum nobiscum protector noster Deus Iacob semperThe Lord of armies is with us: the God of Jacob is our protector. 45:8. Myrrh and balsam and cinnamon perfume your garments, from the houses of ivory. From these, they have delighted you: 45:8. All thy garments [smell] of myrrh, and aloes, [and] cassia, out of the ivory palaces, whereby they have made thee glad. 7. The LORD of hosts is with us; the God of Jacob is our refuge. 45:7 The LORD of hosts [is] with us; the God of Jacob [is] our refuge. Selah: 45:8 Господь сил с нами, Бог Иакова заступник наш. 45:8 κύριος κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability μεθ᾿ μετα with; amid ἡμῶν ημων our ἀντιλήμπτωρ αντιληπτωρ our ὁ ο the θεὸς θεος God Ιακωβ ιακωβ Iakōb; Iakov διάψαλμα διαψαλμα interlude; rest 45:8 מֹר־ mōr- מֹר myrrh וַ wa וְ and אֲהָלֹ֣ות ʔᵃhālˈôṯ אָהָל aloe קְ֭צִיעֹות ˈqṣîʕôṯ קְצִיעָה cassia כָּל־ kol- כֹּל whole בִּגְדֹתֶ֑יךָ biḡᵊḏōṯˈeʸḵā בֶּגֶד garment מִֽן־ mˈin- מִן from הֵ֥יכְלֵי hˌêḵᵊlê הֵיכָל palace שֵׁ֝֗ן ˈšˈēn שֵׁן tooth מִנִּ֥י minnˌî מִן from שִׂמְּחֽוּךָ׃ śimmᵊḥˈûḵā שׂמח rejoice 45:8. Dominus exercituum nobiscum protector noster Deus Iacob semper The Lord of armies is with us: the God of Jacob is our protector. 45:8. Myrrh and balsam and cinnamon perfume your garments, from the houses of ivory. From these, they have delighted you: 45:8. All thy garments [smell] of myrrh, and aloes, [and] cassia, out of the ivory palaces, whereby they have made thee glad. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 46:8: Come, behold the works of the Lord - See empires destroyed and regenerated; and in such a way as to show that a supernatural agency has been at work. By the hand of God alone could these great changes be effected. Albert Barnes: Notes on the Bible - 1834 46:8: Come, behold the works of the Lord - Go forth and see what the Lord has done. See, in what his hand has accomplished, how secure we are if we put our trust in him. What desolations he hath made in the earth - Or, in the land. The word "desolations" might refer to any "ruin" or "overthrow," which he had brought upon the land of Israel, or on the nations abroad - the destruction of cities, towns, or armies, as proof of his power, and of his ability to save those who put their trust in him. But if this be supposed to refer to the invasion of the land of Israel by Sennacherib, it may point to what occurred to his armies when the angel of the Lord went forth and smote them in their camp Isa 37:36, and to the consequent deliverance of Jerusalem from danger. Without impropriety, perhaps, this may be regarded as all appeal to the inhabitants of Jerusalem to go forth and see for themselves how complete was the deliverance; how utter the ruin of their foes; how abundant the proof that God was able to protect his people in times of danger. It adds great beauty to this psalm to suppose that it "was" composed on that occasion, or in view of that invasion, for every part of the psalm may receive a beautiful, and an ample illustration from what occurred at that memorable period. Nothing "could" furnish a clearer proof of the power of God to save, and of the propriety of putting confidence in him in times of national danger, than a survey of the camp of the Assyrians, where an hundred and eighty-five thousand men had been smitten down in one night by the angel of God. Compare Kg2 19:35; Ch2 32:21; Isa 37:36. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 46:8: Come: Psa 66:5, Psa 92:4-6, Psa 111:2, Psa 111:3; Num 23:23 desolations: Exo 10:7, Exo 12:30, Exo 14:30, Exo 14:31; Jos 11:20; Ch2 20:23, Ch2 20:24; Isa 24:1; isa 34:2-17 Carl Friedrich Keil and Franz Delitzsch 46:8 (Heb.: 46:9-12) The mighty deeds of Jahve still lie visibly before them in their results, and those who are without the pale of the church are to see for themselves and be convinced. In a passage founded upon this, Ps 66:5, stands מפעלות אלהים; here, according to Targum and Masora (vid., Psalter, ii. 472), מפעלות יהוה. (Note: Nevertheless מפעלות אלהים is also found here as a various reading that goes back to the time of the Talmud. The oldest Hebrew Psalter of 1477 reads thus, vide Repertorium fr Bibl. und Morgenlnd. Liter. v. (1779), 148. Norzi decides in favour of it, and Biesenthal has also adopted it in his edition of the Psalter (1837), which in other respects is a reproduction of Heidenheim's text.) Even an Elohimic Psalm gives to the God of Israel in opposition to all the world no other name than יהוה. שׁמּות does not here signify stupenda (Jer 8:21), but in accordance with the phrase שׂוּם לשׁמּה, Is 13:9, and frequently: devastations, viz., among the enemies who have kept the field against the city of God. The participle משׁבּית is designedly used in carrying forward the description. The annihilation of the worldly power which the church has just now experienced for its rescue, is a prelude to the ceasing of all war, Mic 4:3 (Is 2:4). Unto the ends of the earth will Jahve make an end of waging war; and since He has no pleasure in war in general, much less in war waged against His own people, all the implements of war He in part breaks to pieces and in part consigns to the flames (cf. Is 54:16.). Cease, cries He (Ps 46:10) to the nations, from making war upon my people, and know that I am God, the invincible One, - invincible both in Myself and in My people, - who will be acknowledged in My exaltation by all the world. A similar inferential admonition closes Ps 2:1-12. With this admonition, which is both warning and threatening at the same time, the nations are dismissed; but the church yet once more boasts that Jahve Tsebaoth is its God and its stronghold. Geneva 1599 46:8 Come, behold the works of the LORD, (h) what desolations he hath made in the earth. (h) That is, how often he has destroyed his enemies, and delivered his people. John Gill 46:8 Come, behold the works of the Lord,.... Of nature and grace, especially those of Providence; both in a way of judgment, as in this verse; and of mercy, as in Ps 46:9. These words are an address of the psalmist to his friends, as Apollinarius supplies it; or of the church to the fearful among them, who were dismayed at the commotions and disturbances that were in the world, Ps 46:2; and who are encouraged to trust in the Lord, from the consideration of his works, particularly his providential dispensations; what desolations he hath made in the earth; in the land of Judea, at the time of the destruction of the city and temple of Jerusalem, foretold by Moses, Deut 32:22; by Daniel, Dan 9:26; and by our Lord Jesus Christ, Mt 23:38; and which desolations being the fulfilling of prophecy, may serve to strengthen the faith of God's people, that whatsoever he has said shall come to pass; and that seeing he made such desolations among the Jews, for their rejection of the Messiah, what may not be expected will be made in the antichristian states, for their opposition to him? and, besides, are a confirmation of the truth of his being come; since after his coming these desolations, according to Daniel, were to be made; nor was the sceptre to depart from Judah till he came, nor the second temple to be destroyed before he was in it. Moreover, these desolations may refer to those that have been made in the Roman empire, upon the blowing of the trumpets; the first "four" of which brought in the Goths, Huns, and Vandals, into the western part of it, which made sad ravages and devastations in it; see Rev_ 8:7; and the "fifth" and "sixth" brought in the Saracens and Turks into the eastern part of it, which seized and demolished it, and made dreadful havoc among men; see Rev_ 9:1. Likewise the desolations that will be made in the antichristian states may be here intended; when the seven vials of God's wrath will be poured out upon them, Rev_ 16:1 when the kings of the earth will hate the whore, and make her desolate, Rev_ 17:16; and all her plagues shall come upon her in one day, Rev_ 18:8. And a view of these desolations, even in prophecy, may serve to cheer the hearts of God's people under the present reign of antichrist, and under all the rage, fury, and oppression of antichristian powers, since they will all in a little time become desolate. This will be the Lord's doing, and it will be wondrous in our eyes. John Wesley 46:8 Desolations - Among those who were vexatious to God's people. Robert Jamieson, A. R. Fausset and David Brown 46:8 what desolations--literally, "who hath put desolations," destroying our enemies.
45:945:9: Եկա՛յք եւ տեսէ՛ք զգործս Աստուծոյ, որ արար զնշանս եւ զարուեստս ՚ի վերայ երկրի։ 9 Եկէք տեսէ՛ք գործերն Աստծու, որ նշաններ ու զարմանահրաշ գործեր արեց երկրի վրայ: 8 Եկէ՛ք ու տեսէ՛ք Տէրոջը գործերը, Որ աւերումներ ըրաւ երկրի մէջ։ Եկայք եւ տեսէք զգործս ^[262]Աստուծոյ, որ արար զնշանս եւ զարուեստս ի վերայ երկրի: 45:9: Եկա՛յք եւ տեսէ՛ք զգործս Աստուծոյ, որ արար զնշանս եւ զարուեստս ՚ի վերայ երկրի։ 9 Եկէք տեսէ՛ք գործերն Աստծու, որ նշաններ ու զարմանահրաշ գործեր արեց երկրի վրայ: 8 Եկէ՛ք ու տեսէ՛ք Տէրոջը գործերը, Որ աւերումներ ըրաւ երկրի մէջ։ zohrab-1805▾ eastern-1994▾ western am▾	45:845:9 Придите и видите дела Господа, какие произвел Он опустошения на земле: 45:9 δεῦτε δευτε come on ἴδετε οραω view; see τὰ ο the ἔργα εργον work κυρίου κυριος lord; master ἃ ος who; what ἔθετο τιθημι put; make τέρατα τερας omen ἐπὶ επι in; on τῆς ο the γῆς γη earth; land 45:9 בְּנֹ֣ות bᵊnˈôṯ בַּת daughter מְ֭לָכִים ˈmlāḵîm מֶלֶךְ king בְּ bᵊ בְּ in יִקְּרֹותֶ֑יךָ yiqqᵊrôṯˈeʸḵā יָקָר rare נִצְּבָ֥ה niṣṣᵊvˌā נצב stand שֵׁגַ֥ל šēḡˌal שֵׁגַל queen לִֽ֝ ˈlˈi לְ to ימִינְךָ֗ ymînᵊḵˈā יָמִין right-hand side בְּ bᵊ בְּ in כֶ֣תֶם ḵˈeṯem כֶּתֶם gold אֹופִֽיר׃ ʔôfˈîr אֹופִיר [land of gold] 45:9. venite et videte opera Domini quantas posuerit solitudines in terraCome and behold ye the works of the Lord: what wonders he hath done upon earth, 45:9. the daughters of kings in your honor. The queen assisted at your right hand, in clothing of gold, encircled with diversity. 45:9. Kings’ daughters [were] among thy honourable women: upon thy right hand did stand the queen in gold of Ophir. 8. Come, behold the works of the LORD, what desolations he hath made in the earth. 45:8 Come, behold the works of the LORD, what desolations he hath made in the earth: 45:9 Придите и видите дела Господа, какие произвел Он опустошения на земле: 45:9 δεῦτε δευτε come on ἴδετε οραω view; see τὰ ο the ἔργα εργον work κυρίου κυριος lord; master ἃ ος who; what ἔθετο τιθημι put; make τέρατα τερας omen ἐπὶ επι in; on τῆς ο the γῆς γη earth; land 45:9 בְּנֹ֣ות bᵊnˈôṯ בַּת daughter מְ֭לָכִים ˈmlāḵîm מֶלֶךְ king בְּ bᵊ בְּ in יִקְּרֹותֶ֑יךָ yiqqᵊrôṯˈeʸḵā יָקָר rare נִצְּבָ֥ה niṣṣᵊvˌā נצב stand שֵׁגַ֥ל šēḡˌal שֵׁגַל queen לִֽ֝ ˈlˈi לְ to ימִינְךָ֗ ymînᵊḵˈā יָמִין right-hand side בְּ bᵊ בְּ in כֶ֣תֶם ḵˈeṯem כֶּתֶם gold אֹופִֽיר׃ ʔôfˈîr אֹופִיר [land of gold] 45:9. venite et videte opera Domini quantas posuerit solitudines in terra Come and behold ye the works of the Lord: what wonders he hath done upon earth, 45:9. the daughters of kings in your honor. The queen assisted at your right hand, in clothing of gold, encircled with diversity. 45:9. Kings’ daughters [were] among thy honourable women: upon thy right hand did stand the queen in gold of Ophir. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 46:9: He maketh wars to cease - By the death of Cambyses, and setting Darius, son of Hystaspes, upon the Persian throne, he has tranquillized the whole empire. That same God who for our unfaithfulness has delivered us into the hands of our enemies, and subjected us to a long and grievous captivity and affliction, has now turned our captivity, and raised us up the most powerful friends and protectors in the very place in which we have been enduring so great a fight of afflictions. He breaketh the bow - He has rendered useless all the implements of war; and so profound and secure is the general tranquillity, that the bow may be safely broken, the spear snapped asunder, and the chariot burnt in the fire. Albert Barnes: Notes on the Bible - 1834 46:9: He maketh wars to cease unto the end of the earth - Either in all the land, or in all the world. The overthrow of the Assyrian army would probably put an end to all the wars then raging in the world. The Assyrian empire was then the most mighty on the globe; it was engaged in wide schemes of conquest; it had already overrun many of the smaller kingdoms of the world Isa 37:18-20; and it hoped to complete its conquests, and to secure the ascendancy over the entire earth, by the subjugation of India and Egypt. When the vast army of that empire, engaged in such a purpose, was overthrown, the consequence would be that the nations would be at rest, or that there would be universal peace. Compare the notes at Isa 14:6-7. He breaketh the bow, and cutteth the spear in sunder - That is, he makes them useless, as a bow that is broken is of no value, or a spear that is cut into parts. He burneth the chariot in the fire - The war-chariot, that which was employed in battle. See the notes at Isa 2:7; notes at Psa 20:7. The expression here may refer to a custom of collecting the spoils of war into a heap, and setting them on fire. This was particularly done when the victors were unable to remove them, or so to secure them as to preclude all danger of their being taken again and used against themselves. Tiffs custom is alluded to by Virgil, AEn. viii. 561, 562, "Qualis cram, cum primam aciem Prseneste sub ipsa Stravi, scutorumque iucendi victor acervos." The idea here is, that God had wholly overthrown the foe, and had pRev_ented all danger of his returning again for purposes of conquest. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 46:9: maketh: Isa 2:4, Isa 11:9, Isa 60:18; Mic 4:3, Mic 4:4 breaketh: Psa 76:3-6; Eze 39:3, Eze 39:9, Eze 39:10 burneth: Jos 11:6, Jos 11:9; Mic 5:10 John Gill 46:9 He maketh wars to cease unto the ends of the earth,.... As at the birth of Christ, the Prince of peace, in the times of Augustus Caesar, when there was a general peace in the world, though it did not last long; and in the times of Constantine, signified by silence in heaven for half an hour, Rev_ 8:1; when for a while there was a cessation from wars and persecution; and as will be in the latter day, and which is here chiefly designed; when nations shall learn war no more, and Christ's kingdom will take place; of which and its peace there shall be no end, Is 2:4. The consideration of which may serve to relieve distressed minds under terrible apprehensions of present troubles and public calamities; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire; that is, "chariots", or "carts" (y) or "wagons", in which, as Aben Ezra observes, arms and provision were carried for the use of soldiers; the Targum renders it "round shields" (z): and the destroying of all these military weapons and carriages is a token of peace, and of war's being caused to cease, there being no more use for them; with this compare Ezek 39:8. It was usual to burn the arms of enemies taken in war (a). (y) "plaustra", Pagninus, Montanus, Vatablus, Musculus, Gejerus, Michaelis. (z) So the Septuagint, Vulgate Latin, Ethiopic and Arabic versions. (a) Vid. Lydium de Re Militari, l. 6. c. 4. p. 229, 230. John Wesley 46:9 To cease - He hath settled as in a firm and well - grounded peace. The land - Of Israel: from one end of it to the other. The bow - The bows and spears, and chariots of their enemies. Robert Jamieson, A. R. Fausset and David Brown 46:9 The usual weapons of war (Ps 7:12), as well as those using them, are brought to an end.
45:1045:10: Եհա՛ր զպատերազմ ՚ի ծագաց մինչ ՚ի ծագս երկրի. զաղեղունս փշրեաց, զզէնս խորտակեաց եւ զասպարս այրեաց հրով։ 10 Դադարեցրեց պատերազմը երկրի մի ծայրից մինչեւ միւսը, աղեղներ փշրեց, զէնքեր խորտակեց եւ վահանները մատնեց հրի: 9 Պատերազմները կը դադարեցնէ մինչեւ երկրի ծայրը. Աղեղը կը կոտրտէ ու նիզակը կը ջարդէ, կառքերը կրակով կ’այրէ։ Եհար զպատերազմ ի ծագաց մինչ ի ծագս երկրի. զաղեղունս փշրեաց, զզէնս խորտակեաց եւ զասպարս այրեաց հրով: 45:10: Եհա՛ր զպատերազմ ՚ի ծագաց մինչ ՚ի ծագս երկրի. զաղեղունս փշրեաց, զզէնս խորտակեաց եւ զասպարս այրեաց հրով։ 10 Դադարեցրեց պատերազմը երկրի մի ծայրից մինչեւ միւսը, աղեղներ փշրեց, զէնքեր խորտակեց եւ վահանները մատնեց հրի: 9 Պատերազմները կը դադարեցնէ մինչեւ երկրի ծայրը. Աղեղը կը կոտրտէ ու նիզակը կը ջարդէ, կառքերը կրակով կ’այրէ։ zohrab-1805▾ eastern-1994▾ western am▾	45:945:10 прекращая брани до края земли, сокрушил лук и переломил копье, колесницы сжег огнем. 45:10 ἀνταναιρῶν ανταναιρεω battle μέχρι μεχρι up to; as far as τῶν ο the περάτων περας extremity; limit τῆς ο the γῆς γη earth; land τόξον τοξον bow συντρίψει συντριβω fracture; smash καὶ και and; even συγκλάσει συγκλαιω armament; weapon καὶ και and; even θυρεοὺς θυρεος shield κατακαύσει κατακαιω burn up ἐν εν in πυρί πυρ fire 45:10 שִׁמְעִי־ šimʕî- שׁמע hear בַ֣ת vˈaṯ בַּת daughter וּ֭ ˈû וְ and רְאִי rᵊʔˌî ראה see וְ wᵊ וְ and הַטִּ֣י haṭṭˈî נטה extend אָזְנֵ֑ךְ ʔoznˈēḵ אֹזֶן ear וְ wᵊ וְ and שִׁכְחִ֥י šiḵḥˌî שׁכח forget עַ֝מֵּ֗ךְ ˈʕammˈēḵ עַם people וּ û וְ and בֵ֥ית vˌêṯ בַּיִת house אָבִֽיךְ׃ ʔāvˈîḵ אָב father 45:10. conpescuit bella usque ad extremum terrae arcum confringet et concidet hastam plaustra conburet igniMaking wars to cease even to the end of the earth. He shall destroy the bow, and break the weapons: and the shield he shall burn in the fire. 45:10. Listen, daughter, and see, and incline your ear. And forget your people and your father’s house. 45:10. Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house; 9. He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariots in the fire. 45:9 He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire: 45:10 прекращая брани до края земли, сокрушил лук и переломил копье, колесницы сжег огнем. 45:10 ἀνταναιρῶν ανταναιρεω battle μέχρι μεχρι up to; as far as τῶν ο the περάτων περας extremity; limit τῆς ο the γῆς γη earth; land τόξον τοξον bow συντρίψει συντριβω fracture; smash καὶ και and; even συγκλάσει συγκλαιω armament; weapon καὶ και and; even θυρεοὺς θυρεος shield κατακαύσει κατακαιω burn up ἐν εν in πυρί πυρ fire 45:10 שִׁמְעִי־ šimʕî- שׁמע hear בַ֣ת vˈaṯ בַּת daughter וּ֭ ˈû וְ and רְאִי rᵊʔˌî ראה see וְ wᵊ וְ and הַטִּ֣י haṭṭˈî נטה extend אָזְנֵ֑ךְ ʔoznˈēḵ אֹזֶן ear וְ wᵊ וְ and שִׁכְחִ֥י šiḵḥˌî שׁכח forget עַ֝מֵּ֗ךְ ˈʕammˈēḵ עַם people וּ û וְ and בֵ֥ית vˌêṯ בַּיִת house אָבִֽיךְ׃ ʔāvˈîḵ אָב father 45:10. conpescuit bella usque ad extremum terrae arcum confringet et concidet hastam plaustra conburet igni Making wars to cease even to the end of the earth. He shall destroy the bow, and break the weapons: and the shield he shall burn in the fire. 45:10. Listen, daughter, and see, and incline your ear. And forget your people and your father’s house. 45:10. Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10. "Прекращая брани до края земли" - гибель и бегство врагов иудейского народа надолго обезопасили пределы ("край земли") государства от их вторжений. Adam Clarke: Commentary on the Bible - 1831 46:10: Be still, and know that I am God - הרפו harpu, Cease from your provocations of the Divine justice; cease from murmuring against the dispensations of his providence; cease from your labor for a season, that ye may deeply reflect on the severity and goodness of God - severity to those who are brought down and destroyed; goodness to you who are raised up and exalted: - cease from sin and rebellion against your God; let that disgrace you no more, that we may no more be brought into distress and desolation. Know that I am God - Understand that I am the Fountain of power, wisdom, justice, goodness, and truth. I will be exalted among the heathen - By the dispensation of punishments, the heathen shall know me to be the God of justice; by the publication of my Gospel among them, they shall know me to be the God of goodness. I will be exalted in the earth - I will have my salvation proclaimed in every nation, among every people, and in every tongue. Albert Barnes: Notes on the Bible - 1834 46:10: Be still - The word used here - from רפה râ phâ h - means properly to cast down; to let fall; to let hang down; then, to be relaxed, slackened, especially the hands: It is also employed in the sense of not making an effort; not putting forth exertion; and then would express the idea of leaving matters with God, or of being without anxiety about the issue. Compare Exo 14:13, "Stand still, and see the salvation of God." In this place the word seems to be used as meaning that there was to be no anxiety; that there was to be a calm, confiding, trustful state of mind in view of the displays of the divine presence and power. The mind was to be calm, in view of the fact that God had interposed, and had shown that he was able to defend his people when surrounded by dangers. If this the divine interposition when Jerusalem was threatened by the armies of the Assyrians under Sennacherib, the force and beauty of the expression will be most clearly seen. And know that I am God - See, in what I have done, the evidence that I am God. See a work accomplished which none "but" God could effect. Compare Isa 37:36. I will be exalted among the heathen - That is, among the nations. The nations abroad that do not worship me, but worship idols, shall see in these deeds full proof that I am the true God, and that I am worthy of universal adoration. Compare the notes at Dan 3:28-29; notes at Dan 4:1-3, notes at Dan 4:37. See also Exo 9:16; Rom 9:17. I will be exalted in the earth - In the lands abroad; all over the world. The defeat and destruction of the armies of Sennacherib were eminently suited to make a deep impression on the world that the God of the Hebrew people was the true God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 46:10: Be still: Hab 2:20; Zac 2:13 know: Psa 83:18, Psa 100:3; Exo 18:11; Sa1 17:46; Kg1 18:36; Kg2 19:12 I will be: Psa 21:13, Psa 57:5; Ch1 29:11; Isa 2:11, Isa 2:17, Isa 5:16; Eze 38:23; Rev 15:3, Rev 15:4 Geneva 1599 46:10 Be (i) still, and know that I [am] God: I will be exalted among the heathen, I will be exalted in the earth. (i) He warns them who persecute the Church to cease their cruelty: for also they will feel that God is too strong for them against whom they fight. John Gill 46:10 Be still, and know that I am God,.... These words are thought by some to be spoken by the Lord to the nations of the world, to "cease from war", as the Targum renders the words; or from going up any more against Jerusalem, as Jarchi interprets them; and that they were spoken to them before the breaking of their bows, &c. as Aben Ezra observes; or that they are an exhortation to them to cease from their evil works, and know that the Lord is God, and has power to raise up and to make low; which, is Kimchi's sense of the words: but they are rather a continuation of the church's address to the fearful among them, as before to behold the works of the Lord, so here to hearken to what he says, as follows, "be still"; not that they should be like sticks and stones, stupid, indolent, and unconcerned at the commotions that were in the earth, and be unaffected with the judgments of God, and be wholly silent and inactive; but that they should not be fearful, nor fretful and impatient, or restless and tumultuous; but be quiet and easy, resigned to the will of God, and live in an assured expectation of the appearance of divine Providence in their layout. And "know"; own and acknowledge that he is God, a sovereign Being that does whatsoever he pleases; that he is unchangeable in his nature, purposes, promises, and covenant; that he is omnipotent, able to help them and deliver them at the last extremity; that he is omniscient, knows their persons, cases, and troubles, and how and where to hide them till the storm is over; that he is the all wise God, and does all things after the counsel of his own will, and makes all things work together for good to them; and that he is faithful to his word and promise, and will not suffer them to be overpressed and bore down with troubles. Who further says for their encouragement, and is to be hearkened to in it, I will be exalted among the Heathen; with or in the conversion of the Gentiles; when the kingdoms of this world shall become Christ's, and all nations shall come and worship before him, Rev_ 11:15. Or in the destruction of the Gentiles; the Papists, the antichristian states; which will cause great rejoicings, hallelujahs, and attributions of honour and glory to him, Rev_ 16:5; so Jarchi interprets the words, "I will be exalted", "in my vengeance"; that I will take upon the Heathen; I will be exalted in the earth; now Christ is exalted in heaven at the right hand of God, before long he will be exalted in the earth, where he was despised and rejected, crucified and slain; he will be King over all the earth; his dominion will be from one end of it to the other; his tabernacle will be among men; and his people, as kings and priests, will reign with him on earth; by whom he, and he alone, will be exalted in the dignity of his person and offices, and, especially in his kingly office, Zech 14:9. The consideration of which may serve to remove fears and dismayings of mind under present troubles. Robert Jamieson, A. R. Fausset and David Brown 46:10 Be still, &c.--literally, "Leave off to oppose Me and vex My people. I am over all for their safety." (Compare Is 2:11; Eph 1:22).
45:1145:11: Կանխեցէ՛ք եւ ծաներո՛ւք զի ես եմ Աստուած. բարձր եղէց ՚ի հեթանոսս, եւ բարձրացայց ՚ի վերայ երկրի։ 11 Շտապեցէ՛ք ու իմացէ՛ք, որ ես Աստուածն եմ. ես պիտի բարձրացուեմ հեթանոսների մէջ, պիտի բարձրացուեմ երկրի երեսին: 10 Հանդարտ կեցէ՛ք ու գիտցէ՛ք թէ՝ ես եմ Աստուած. Հեթանոսներուն մէջ պիտի բարձրանամ, երկրի վրայ պիտի բարձրանամ։ Կանխեցէք եւ ծաներուք զի ես եմ Աստուած. բարձր եղէց ի հեթանոսս, եւ բարձրացայց ի վերայ երկրի: 45:11: Կանխեցէ՛ք եւ ծաներո՛ւք զի ես եմ Աստուած. բարձր եղէց ՚ի հեթանոսս, եւ բարձրացայց ՚ի վերայ երկրի։ 11 Շտապեցէ՛ք ու իմացէ՛ք, որ ես Աստուածն եմ. ես պիտի բարձրացուեմ հեթանոսների մէջ, պիտի բարձրացուեմ երկրի երեսին: 10 Հանդարտ կեցէ՛ք ու գիտցէ՛ք թէ՝ ես եմ Աստուած. Հեթանոսներուն մէջ պիտի բարձրանամ, երկրի վրայ պիտի բարձրանամ։ zohrab-1805▾ eastern-1994▾ western am▾	45:1045:11 Остановитесь и познайте, что Я Бог: буду превознесен в народах, превознесен на земле. 45:11 σχολάσατε σχολαζω vacant; devote καὶ και and; even γνῶτε γινωσκω know ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be ὁ ο the θεός θεος God ὑψωθήσομαι υψοω elevate; lift up ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste ὑψωθήσομαι υψοω elevate; lift up ἐν εν in τῇ ο the γῇ γη earth; land 45:11 וְ wᵊ וְ and יִתְאָ֣ו yiṯʔˈāw אוה wish הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king יָפְיֵ֑ךְ yofyˈēḵ יֳפִי beauty כִּי־ kî- כִּי that ה֥וּא hˌû הוּא he אֲ֝דֹנַ֗יִךְ ˈʔᵃḏōnˈayiḵ אָדֹון lord וְ wᵊ וְ and הִשְׁתַּֽחֲוִי־ hištˈaḥᵃwî- חוה bow down לֹֽו׃ lˈô לְ to 45:11. cessate et cognoscite quoniam ego sum Deus exaltabor in gentibus exaltabor in terraBe still and see that I am God; I will be exalted among the nations, and I will be exalted in the earth. 45:11. And the king will desire your beauty. For he is the Lord your God, and they will adore him. 45:11. So shall the king greatly desire thy beauty: for he [is] thy Lord; and worship thou him. 10. Be still, and know that I am God: I will be exalted among the nations, I will be exalted in the earth. 45:10 Be still, and know that I [am] God: I will be exalted among the heathen, I will be exalted in the earth: 45:11 Остановитесь и познайте, что Я Бог: буду превознесен в народах, превознесен на земле. 45:11 σχολάσατε σχολαζω vacant; devote καὶ και and; even γνῶτε γινωσκω know ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be ὁ ο the θεός θεος God ὑψωθήσομαι υψοω elevate; lift up ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste ὑψωθήσομαι υψοω elevate; lift up ἐν εν in τῇ ο the γῇ γη earth; land 45:11 וְ wᵊ וְ and יִתְאָ֣ו yiṯʔˈāw אוה wish הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king יָפְיֵ֑ךְ yofyˈēḵ יֳפִי beauty כִּי־ kî- כִּי that ה֥וּא hˌû הוּא he אֲ֝דֹנַ֗יִךְ ˈʔᵃḏōnˈayiḵ אָדֹון lord וְ wᵊ וְ and הִשְׁתַּֽחֲוִי־ hištˈaḥᵃwî- חוה bow down לֹֽו׃ lˈô לְ to 45:11. cessate et cognoscite quoniam ego sum Deus exaltabor in gentibus exaltabor in terra Be still and see that I am God; I will be exalted among the nations, and I will be exalted in the earth. 45:11. And the king will desire your beauty. For he is the Lord your God, and they will adore him. 45:11. So shall the king greatly desire thy beauty: for he [is] thy Lord; and worship thou him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ 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. Чудесная гибель этих народов должна служить поучительным уроком для всех врагов избранного племени. - "Остановитесь и познайте" - прекратите свои враждебные отношения и убедитесь из этого факта, что Иегова есть единый и истинный Бог. Он будет почитаться всеми народами. Adam Clarke: Commentary on the Bible - 1831 46:11: The Lord of hosts is with us - Having heard these declarations of God, the people cry out with joy and exultation, The Lord of hosts, the God of armies, is with us; we will not fear what man can do unto us. The God of Jacob is our refuge - He who saved our fathers will save us, and will never abandon his people in distress. Selah - This is a firm, lasting, unshaken, well-tried truth. Albert Barnes: Notes on the Bible - 1834 46:11: The Lord of hosts is with us ... - See Psa 46:7. This is the conclusion, or the result of the whole. As applied to the invasion of Sennacherib, this would be clearly seen, for all that occurred in that invasion was adapted to leave the impression that Jehovah, God of hosts, was with the Hebrew people. He had interposed in time of danger; he had saved his city and nation; he had overthrown one of the most mighty armies that had ever been assembled; he had caused the boasting conqueror himself to retrace his steps to his capita; he had wholly delivered the nation from all danger; and he had shown how easy it was, in ways which they could not have anticipated, to bring deliverance. The truth thus conveyed was adapted to the people of God in all lands and at all times, as showing that God has power to defend his people against the most formidable enemies, and that all their interests are safe in his hands. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 46:11: the God: Psa 46:1, Psa 46:7, Psa 48:3; Deu 33:27; Jer 16:19 John Gill 46:11 The Lord of hosts is with us; the God of Jacob is our refuge. See Gill on Ps 46:7. The Targum paraphrases it, "the Word of the Lord of hosts", as in Ps 46:7; and the same words are here repeated, to comfort those that were fearful and unbelieving, with which the church then comforted herself. Selah; on this word; see Gill on Ps 3:2. John Wesley 46:11 Be still - Stir no more against my people. God - The only true and almighty God; your gods are but dumb and impotent idols. Exalted - I will make myself glorious by my great and wonderful works.
45:1245:12: Տէր զօրութեանց ընդ մեզ, ընդունելի՛ է մեր Աստուած Յակովբայ։ Տունք. ժա̃։ Գոբղայս. ծզ̃։ 12 Մեզ հետ է Զօրութիւնների Տէրը, Յակոբի Աստուածն ապաւէնն է մեր: 11 Զօրաց Տէրը մեզի հետ է, Յակոբին Աստուածը մեզի ապաւէն է։ (Սէլա։) Տէր զօրութեանց ընդ մեզ, ^[263]ընդունելի է մեր Աստուած Յակոբայ:^[264]: 45:12: Տէր զօրութեանց ընդ մեզ, ընդունելի՛ է մեր Աստուած Յակովբայ։ Տունք. ժա̃։ Գոբղայս. ծզ̃։ 12 Մեզ հետ է Զօրութիւնների Տէրը, Յակոբի Աստուածն ապաւէնն է մեր: 11 Զօրաց Տէրը մեզի հետ է, Յակոբին Աստուածը մեզի ապաւէն է։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	45:1145:12 Господь сил с нами, заступник наш Бог Иакова. 45:12 κύριος κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability μεθ᾿ μετα with; amid ἡμῶν ημων our ἀντιλήμπτωρ αντιληπτωρ our ὁ ο the θεὸς θεος God Ιακωβ ιακωβ Iakōb; Iakov 45:12 וּ û וְ and בַֽת־ vˈaṯ- בַּת daughter צֹ֨ר׀ ṣˌōr צֹר Tyrus בְּ֭ ˈbᵊ בְּ in מִנְחָה minḥˌā מִנְחָה present פָּנַ֥יִךְ pānˌayiḵ פָּנֶה face יְחַלּ֗וּ yᵊḥallˈû חלה become weak עֲשִׁ֣ירֵי ʕᵃšˈîrê עָשִׁיר rich עָֽם׃ ʕˈām עַם people 45:12. Dominus exercituum nobiscum fortitudo nostra Deus Iacob semperThe Lord of armies is with us: the God of Jacob is our protector. 45:12. And the daughters of Tyre will entreat your countenance with gifts: all the rich men of the people. 45:12. And the daughter of Tyre [shall be there] with a gift; [even] the rich among the people shall intreat thy favour. 11. The LORD of hosts is with us; the God of Jacob is our refuge. 45:11 The LORD of hosts [is] with us; the God of Jacob [is] our refuge. Selah: 45:12 Господь сил с нами, заступник наш Бог Иакова. 45:12 κύριος κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability μεθ᾿ μετα with; amid ἡμῶν ημων our ἀντιλήμπτωρ αντιληπτωρ our ὁ ο the θεὸς θεος God Ιακωβ ιακωβ Iakōb; Iakov 45:12 וּ û וְ and בַֽת־ vˈaṯ- בַּת daughter צֹ֨ר׀ ṣˌōr צֹר Tyrus בְּ֭ ˈbᵊ בְּ in מִנְחָה minḥˌā מִנְחָה present פָּנַ֥יִךְ pānˌayiḵ פָּנֶה face יְחַלּ֗וּ yᵊḥallˈû חלה become weak עֲשִׁ֣ירֵי ʕᵃšˈîrê עָשִׁיר rich עָֽם׃ ʕˈām עַם people 45:12. Dominus exercituum nobiscum fortitudo nostra Deus Iacob semper The Lord of armies is with us: the God of Jacob is our protector. 45:12. And the daughters of Tyre will entreat your countenance with gifts: all the rich men of the people. 45:12. And the daughter of Tyre [shall be there] with a gift; [even] the rich among the people shall intreat thy favour. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾

Սաղմոս / Psalms - 45 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill