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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Первый стих представляет общее указание на содержание псалма, как молитву праведного, обращенную к Богу в период его бедствий. Под праведником здесь разумеется не отдельное лицо и под бедствиями - не лишения и жизненные неудачи частного человека, но первый берется для обозначения целого народа, является собирательным лицом, а потому и бедствия его - бедствия и страдания целого народа. Последний же по псалму изображается одиноким и покрытым поношениями от врагов (ст. 7:-9). Сион представляется разрушенным и народ еврейский может только оплакивать его камни, но не может приступить к его восстановлению, о каковом и молит Господа (14-15). Такая картина состояния еврейского народа и Иерусалима указывает на время плена вавилонского, когда евреи жили среди других народов и когда близилось уже назначенное пророком Иеремией время окончания его. Писатель псалма неизвестен.

Господи, услышь меня в день моей скорби и тяжелых бедствий (2-3), которые иссушили меня. Я одинок, как пеликан, и враги мои - мною клянут. Пища моя растворяется слезами (4-10). Вследствие Твоего гнева я иссох, как трава (11-12). Восстань, Господи, умилосердись над Сионом, камни которого оплакиваются нами; пошли Твою помощь, которой настало время, чтобы народы убоялись Твоего имени (13-16). Господь услышит молитву узников и возвратит их на Сион, чтобы они возвещали имя Господне пред всеми народами (17:-23). Хотя это спасение из плена несомненно произойдет, но писатель опасается, что его поколение, изнуренное бедствиями, не доживет и не увидит этого счастливого времени. Для Бога вечного не имеет значения течение времени, но не так с человеком, жизнь которого коротка, а в тяжелых условиях плена еще более может сократиться. Писатель и молит Бога вечного и всещедрого, дать ему увидеть время спасения, когда сыны рабов Его начнут новую жизнь (24-29).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Some think that David penned this psalm at the time of Absalom's rebellion; others that Daniel, Nehemiah, or some other prophet, penned it for the use of the church, when it was in captivity in Babylon, because it seems to speak of the ruin of Zion and of a time set for the rebuilding of it, which Daniel understood by books, Dan. ix. 2. Or perhaps the psalmist was himself in great affliction, which he complains of in the beginning of the psalm, but (as in Ps. lxxvii. and elsewhere) he comforts himself under it with the consideration of God's eternity, and the church's prosperity and perpetuity, how much soever it was now distressed and threatened. But it is clear, from the application of ver. 25, 26, to Christ (Heb. i. 10-12), that the psalm has reference to the days of the Messiah, and speaks either of his affliction or of the afflictions of his church for his sake. In the psalm we have, I. A sorrowful complaint which the psalmist makes, either for himself or in the name of the church, of great afflictions, which were very pressing, ver. 1-11. II. Seasonable comfort fetched in against these grievances, 1. From the eternity of God, ver. 12, 24, 27. 2. From a believing prospect of the deliverance which God would, in due time, work for his afflicted church (ver. 13-22) and the continuance of it in the world, ver. 28. In singing this psalm, if we have not occasion to make the same complaints, yet we may take occasion to sympathize with those that have, and then the comfortable part of this psalm will be the more comfortable to us in the singing of it.
Adam Clarke: Commentary on the Bible - 1831
The complaint and miserable state of the poor captives, Psa 102:1-11; the expectation of deliverance, Psa 102:12-14; the conversion of the heathen, Psa 102:15-18; the termination of the captivity, Psa 102:19-22; the great frailty of man, Psa 102:23, Psa 102:24; the unchangeableness of God, Psa 102:25-27; the permanence of the Church, Psa 102:28.
The Hebrew, and nearly all the Versions, give the following title to this Psalm: A prayer of the afflicted, when he is overwhelmed, and pours out his sighing before the Lord. There seems to be little doubt that this is the prayer of the captives in Babylon, when, towards the end of the captivity, they were almost worn out with oppression, cruelty, and distress. The Psalm has been attributed to Daniel, to Jeremiah, to Nehemiah, or to some of the other prophets who flourished during the time of the captivity. The author of the Epistle to the Hebrews has applied the twenty-fifth, twenty sixth, and twenty seventh verses to our Lord, and the perpetuity of his kingdom.
Albert Barnes: Notes on the Bible - 1834
102:0: This psalm purports, in the title, to be a "Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord." It is a prayer, made up of earnest supplications, as of one who was in great affliction, whether he refers to his own individual sorrows, or whether he speaks as one of the people. The word "afflicted," means here a suffering one; one who is in trouble. The word is in the singular number, and is one which is often applied to a person who is in trouble - whatever may be the nature of that trouble. The word rendered "overwhelmed" means properly to cover as with a garment; to clothe; and then, to be covered with darkness, affliction, grief, Psa 61:2. This is the meaning here. It denotes a state where the soul was enshrouded in gloom and sorrow. The word rendered "complaint," means properly meditation; then, moaning; then, the expression of sorrow. It does not necessarily mean, as the word does with us, "finding fault," or expressing dissatisfaction, but it rather denotes that deep sorrow which finds utterance in low and plaintive sounds; not in boisterous and loud outcry, but in subdued notes - in sounds uttered not because one wishes to complain, but because the sorrow is such that it will find vent. Compare Sa1 1:16; Kg1 18:27; Job 7:13; Job 9:27; Job 10:1; Job 21:4; Psa 55:2; Psa 64:1 (Hebrew).
On what occasion, or by whom, this psalm was composed, it is not possible now to ascertain. Hengstenberg and Prof. Alexander suppose that it was by David. It seems more probable, however, from Psa 102:13-21, that it was in the time of the captivity, and was in view of the troubles of that long and weary exile, and that the psalmist speaks not of individual and personal troubles, but speaks as one of the people - as one in exile with others who had been long held in captivity, and who sighed for deliverance, and for a restoration to their native land. In the midst of these troubles, which are so tenderly described in the first eleven verses, he saw encouraging evidences that the Lord was about to manifest his mercy, and to restore the people to their native land; and he pleads most earnestly with God, on the ground that he was faithful and unchanging, that he would thus interpose and accomplish the earnest desire of his afflicted people. The "language," indeed, in the psalm, is that of an individual, and the author of the psalm speaks of his own personal sorrows, but it may be as one among many who were equally crushed and overwhelmed, so that the language used to represent his sorrow may describe the sorrows experienced by others in the same circumstances. Beyond all question, the language used in the psalm would express the feelings of many a pious Hebrew in the time of the exile, the sorrow - the sadness - the cherished hopes - the prayers - of many a one in that prolonged and painful captivity.
The psalm may be divided into three parts:
I. A description of the sorrows of the author of the psalm, as representative of the condition and feelings of the exiles, Psa 102:1-11. In this, the language of lamentation and complaint predominates.
II. The grounds of hope - the indications of deliverance - the evidences that God was about to show favor to his people, and to restore them to their own country - that the time, the set time, to favor Zion was about to come, Psa 102:12-22.
III. The confidence of the psalmist in God, on the ground of his unchangeableness: on the fact that God is always the same; that his promises must be sure; that his purposes must be accomplished; that the very heavens and the earth would change - that the skies would grow old like a garment and pass away - but that God did not, would not change. All that he had spoken must be true; all that he had purposed must be accomplished; all that he had promised must come to pass, Psa 102:23-28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 102:1, The prophet in his prayer makes a grievous complaint; Psa 102:12, He takes comfort in the eternity, and mercy of God; Psa 102:18, The mercies of God are to be recorded; Psa 102:23, He sustains his weakness by the unchangeableness of God.
This psalm was evidently composed towards the close of the Babylonian captivity; and probably by the prophet Daniel.
Carl Friedrich Keil and Franz Delitzsch

Prayer of a Patient Sufferer for Himself and for the Jerusalem That Lies in Ruins
Ps 101:1-8 utters the sigh: When wilt Thou come to me? and Ps 102 with the inscription: Prayer for an afflicted one when he pineth away and poureth forth his complaint before Jahve, prays, Let my prayer come unto Thee. It is to be taken, too, just as personally as it sounds, and the person is not to be construed into a nation. The song of the עני is, however, certainly a national song; the poet is a servant of Jahve, who shares the calamity that has befallen Jerusalem and its homeless people, both in outward circumstances and in the very depth of his soul. עטף signifies to pine away, languish, as in Ps 61:3, Is 57:16; and שׁפך שׂיחו to pour out one's thoughts and complaints, one's anxious care, as in Ps 142:3, cf. 1Kings 1:15.
As in the case already with many of the preceding Psalms, the deutero-Isaianic impression accompanies us in connection with this Psalm also, even to the end; and the further we get in it the more marked does the echo of its prophetical prototype become. The poet also allies himself with earlier Psalms, such as Ps 22, Ps 69, and Ps 79:1-13, although himself capable of lofty poetic flight, in return for which he makes us feel the absence of any safely progressive unfolding of the thoughts.
John Gill
INTRODUCTION TO PSALM 102
A prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord; Whether this psalm was written by David, under a prophetic spirit, concerning future times; or whether by one of the Babylonish captivity, as Daniel, Nehemiah, Ezra, or any other; either just at the close of it, or upon their return from it; since it is said that "the set time to favour Zion was come", is not certain: however, since Zion was a type of the Gospel church, it may be very well applied to Gospel times; and the rather, since some passages in it are cited by the apostle in Heb 1:10 as to be understood of Christ: see Ps 102:25. The Syriac version calls it,
"a prophecy concerning the new people, namely, the Gentiles in the faith:''
Tit is entitled, "a prayer of the afflicted", or "poor" (e); which Austin understood of Christ, who became poor for our sakes, and was afflicted of God and men. Aben Ezra, Jarchi, and Kimchi, interpret it of the Jews suffering affliction in the Babylonish captivity; the former observes, that it was the opinion of some of their interpreters that this prayer was composed by some wise and understanding man that fell into the hand of his enemies. It may very well be applied to any afflicted person; all the people of God are more or less a poor and afflicted people; outwardly afflicted in body, in estate, and in their good name and character; inwardly with the corruptions of their own hearts, the temptations of Satan, and divine desertions; when it is a very proper time for prayer, Jas 5:13, and it is their privilege that they have a God of grace and mercy to pray unto, a throne of grace to come to at all times, a spirit of grace and supplication to assist them, and Christ their Advocate and High Priest, to present their petitions for them: and this everyone may do, "when he is overwhelmed"; pressed with the burden of sin, without a view of pardon, covered, as the word (f) signifies, with shame and sorrow for it; almost overset with, and ready to faint and sink under, afflictions, which like waves and billows roll over him; and at the same time is attended with much darkness and unbelieving frames of soul: "and poureth out his complaint before the Lord"; concerning his trials and afflictions, especially concerning the badness and haughtiness of his heart, the hardness of it, being so unaffected with providences, and under the word, and at the ordinances; concerning his leanness, barrenness, and unfruitfulness under the means of grace; his lukewarmness and indifference, his deadness and dulness in duty; his unbelief, distrust, and dejection of mind; as well as of the low estate of Zion, the little success of the Gospel, the few instances of conversion, and the unbecoming walk of many professors. Such a "complaint" as this, or "meditation" (g), which he has thought of and digested in his mind; or all that is in his heart, as Aben Ezra observes, "he pours out" which denotes enlargement in prayer, the abundance of his heart, out of which his mouth speaketh; the fulness of his petition, as also freedom of expression it signifies a a telling all one's mind, speaking out with great liberty; laying it in an humble manner before the Lord, before whom all things are naked and open, and leaving it with him, in entire submission and resignation to his will, to do as seems good in his sight.
101:1101:1: Աղօթք ուրկի. իբրեւ ձանձրասցի՝ առաջի Տեառն սփռեսցէ զխնդրուածս իւր. ՃԱ[7376]։[7376] Ոմանք.Եւ առաջի Տեառն սփ՛՛։ Ուր Ոսկան.Աղօթք աղքատի. իբրեւ։
1 Բորոտի աղօթքը, երբ նա իր անձկութեան մէջ Տիրոջ առաջ դրեց իր խնդրանքները
Վշտալիին աղօթքը՝ երբ սիրտը կը մարի ու գանգատը Տէրոջը առջեւ կը թափէ
Աղօթք ուրկի, իբրեւ ձանձրասցի եւ առաջի Տեառն սփռեսցէ զխնդրուածս իւր:

101:1: Աղօթք ուրկի. իբրեւ ձանձրասցի՝ առաջի Տեառն սփռեսցէ զխնդրուածս իւր. ՃԱ[7376]։
[7376] Ոմանք.Եւ առաջի Տեառն սփ՛՛։ Ուր Ոսկան.Աղօթք աղքատի. իբրեւ։
1 Բորոտի աղօթքը, երբ նա իր անձկութեան մէջ Տիրոջ առաջ դրեց իր խնդրանքները
Վշտալիին աղօթքը՝ երբ սիրտը կը մարի ու գանգատը Տէրոջը առջեւ կը թափէ
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101:0101:1 Молитва страждущего, когда он унывает и изливает пред Господом печаль свою.
101:1 προσευχὴ προσευχη prayer τῷ ο the πτωχῷ πτωχος bankrupt; beggarly ὅταν οταν when; once ἀκηδιάσῃ ακηδιαω and; even ἐναντίον εναντιον next to; before κυρίου κυριος lord; master ἐκχέῃ εκχεω pour out; drained τὴν ο the δέησιν δεησις petition αὐτοῦ αυτος he; him
101:1 לְ lᵊ לְ to דָוִ֗ד ḏāwˈiḏ דָּוִד David מִ֫זְמֹ֥ור mˈizmˌôr מִזְמֹור psalm חֶֽסֶד־ ḥˈeseḏ- חֶסֶד loyalty וּ û וְ and מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice אָשִׁ֑ירָה ʔāšˈîrā שׁיר sing לְךָ֖ lᵊḵˌā לְ to יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֲזַמֵּֽרָה׃ ʔᵃzammˈērā זמר sing
101:1. oratio pauperis quando sollicitus fuerit et coram Domino fuderit eloquium suumThe prayer of the poor man, when he was anxious, and poured out his supplication before the Lord.
A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD.
101:1. A Psalm of David. I will sing of mercy and judgment: unto thee, O LORD, will I sing.
101:1. A Psalm of David himself. I will sing mercy and judgment to you, O Lord. I will sing psalms.
KJV Chapter [102] A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD:

101:1 Молитва страждущего, когда он унывает и изливает пред Господом печаль свою.
101:1
προσευχὴ προσευχη prayer
τῷ ο the
πτωχῷ πτωχος bankrupt; beggarly
ὅταν οταν when; once
ἀκηδιάσῃ ακηδιαω and; even
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
ἐκχέῃ εκχεω pour out; drained
τὴν ο the
δέησιν δεησις petition
αὐτοῦ αυτος he; him
101:1
לְ lᵊ לְ to
דָוִ֗ד ḏāwˈiḏ דָּוִד David
מִ֫זְמֹ֥ור mˈizmˌôr מִזְמֹור psalm
חֶֽסֶד־ ḥˈeseḏ- חֶסֶד loyalty
וּ û וְ and
מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice
אָשִׁ֑ירָה ʔāšˈîrā שׁיר sing
לְךָ֖ lᵊḵˌā לְ to
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֲזַמֵּֽרָה׃ ʔᵃzammˈērā זמר sing
101:1. oratio pauperis quando sollicitus fuerit et coram Domino fuderit eloquium suum
The prayer of the poor man, when he was anxious, and poured out his supplication before the Lord.
A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD.
101:1. A Psalm of David. I will sing of mercy and judgment: unto thee, O LORD, will I sing.
101:1. A Psalm of David himself. I will sing mercy and judgment to you, O Lord. I will sing psalms.
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Adam Clarke: Commentary on the Bible - 1831
102:1: Hear my prayer - The chief parts of the Psalm answer well to the title: it is the language of the deepest distress, and well directed to Him from whom alone help can come.
Albert Barnes: Notes on the Bible - 1834
102:1: Hear my prayer, O Lord - The prayer which I offer in view of my personal trials; the prayer which I offer as one of an afflicted people. Compare Psa 4:1; Psa 17:1; Psa 18:6.
And let my cry come unto thee - My prayer, accompanied with an outward expression of my earnestness. It was not a silent, or a mental prayer; it was a loud and earnest cry. Psa 5:2; Psa 18:6, Psa 18:41; Psa 30:2; Psa 72:12; Job 35:9; Job 36:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:1: of: or, for
overwhelmed: Psa 12:5, Psa 61:2, Psa 69:1, Psa 69:2, Psa 142:2, Psa 142:3, Psa 143:4; Lam 3:18-20; Mar 14:33, Mar 14:34; Luk 22:44; Heb 5:7
poureth: Psa 42:4, Psa 62:8, Psa 77:3, Psa 142:2; Sa1 1:15, Sa1 1:16
Hear: Psa 5:2, Psa 55:1-5, Psa 57:1-3, Psa 130:1, Psa 130:2, Psa 41:1, Psa 41:2, Psa 143:7, Psa 145:19
let my: Psa 18:6; Exo 2:23; Jdg 10:16; Sa1 9:16; Ch2 30:27; Lam 3:8, Lam 3:44
Carl Friedrich Keil and Franz Delitzsch
102:1
The Psalm opens with familiar expressions of prayer, such as rise in the heart and mouth of the praying one without his feeling that they are of foreign origin; cf. more especially Ps 39:13; Ps 18:7; Ps 88:3; and on Ps 102:3 : Ps 27:9 (Hide not Thy face from me); Ps 59:17 (ביום צר לי); Ps 31:3 and frequently (Incline Thine ear unto me); Ps 56:10 (ביום אקוא); Ps 69:8; Ps 143:7 (מהר ענני).
Geneva 1599
102:1 "A Prayer (a) of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD." Hear my prayer, O LORD, and let my (b) cry come unto thee.
(a) By which is signified, that even though we are in great misery, yet there is always room for prayer.
(b) He declares that in our prayer we must lively feel that which we desire, and steadfastly believe to obtain.
John Gill
102:1 Hear my prayer, O Lord,.... The prayer of a poor, destitute, and afflicted one; his own, and not another's; not what was composed for him, but composed by him; which came out of his own heart, and out of unfeigned lips, and expressed under a feeling sense of his own wants and troubles; and though dictated and inwrought in his heart by the Spirit of God, yet, being put up by him in faith and fervency, it is called his own, and which he desires might be heard:
and let my cry come unto thee; he calls his prayer cry, because it was uttered in distress, and with great vehemency and importunity; and he prays that it might come unto God, even into his ears, and be regarded by him, and not shut out: prayer comes aright to God, when it comes through Christ, and out of his hands, perfumed with the incense of his mediation.
(e) "pauperis", V. L. Pagninus, Vatablus, Amama; "inopis", Cocceius. (f) "convolveretur", Munster; "obtegitur", Gejerus, so Michaelis. (g) "meditationem suam", Junius & Tremellius, Gejerus, so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
102:1 A Prayer of the afflicted, &c.--The general terms seem to denote the propriety of regarding the Psalm as suitably expressive of the anxieties of any one of David's descendants, piously concerned for the welfare of the Church. It was probably David's composition, and, though specially suggested by some peculiar trials, descriptive of future times. Overwhelmed--(compare Ps 61:2). Poureth out--pouring out the soul-- (Ps 62:8). Complaint-- (Ps 55:2). The tone of complaint predominates, though in view of God's promises and abiding faithfulness, it is sometimes exchanged for that of confidence and hope. (Psa. 102:1-28)
The terms used occur in Ps 4:1; Ps 17:1, Ps 17:6; Ps 18:6; Ps 31:2, Ps 31:10; Ps 37:20.
101:2101:2: Տէր լո՛ւր աղօթից իմոց աղաղակ իմ առ քե՛զ եկեսցէ,
2 Տէ՛ր, լսի՛ր իմ աղօթքը, աղաղակս թող հասնի քեզ:
102 Ո՛վ Տէր, լսէ՛ իմ աղօթքս Ու իմ աղաղակս թող քեզի հասնի։
Տէր, լուր աղօթից իմոց, աղաղակ իմ առ քեզ եկեսցէ:

101:2: Տէր լո՛ւր աղօթից իմոց աղաղակ իմ առ քե՛զ եկեսցէ,
2 Տէ՛ր, լսի՛ր իմ աղօթքը, աղաղակս թող հասնի քեզ:
102 Ո՛վ Տէր, լսէ՛ իմ աղօթքս Ու իմ աղաղակս թող քեզի հասնի։
zohrab-1805▾ eastern-1994▾ western am▾
101:1101:2 Господи! услышь молитву мою, и вопль мой да придет к Тебе.
101:2 εἰσάκουσον εισακουω heed; listen to κύριε κυριος lord; master τῆς ο the προσευχῆς προσευχη prayer μου μου of me; mine καὶ και and; even ἡ ο the κραυγή κραυγη cry; outcry μου μου of me; mine πρὸς προς to; toward σὲ σε.1 you ἐλθάτω ερχομαι come; go
101:2 אַשְׂכִּ֤ילָה׀ ʔaśkˈîlā שׂכל prosper בְּ bᵊ בְּ in דֶ֬רֶךְ ḏˈereḵ דֶּרֶךְ way תָּמִ֗ים tāmˈîm תָּמִים complete מָ֭תַי ˈmāṯay מָתַי when תָּבֹ֣וא tāvˈô בוא come אֵלָ֑י ʔēlˈāy אֶל to אֶתְהַלֵּ֥ךְ ʔeṯhallˌēḵ הלך walk בְּ bᵊ בְּ in תָם־ ṯom- תֹּם completeness לְ֝בָבִ֗י ˈlᵊvāvˈî לֵבָב heart בְּ bᵊ בְּ in קֶ֣רֶב qˈerev קֶרֶב interior בֵּיתִֽי׃ bêṯˈî בַּיִת house
101:2. Domine audi orationem meam et clamor meus ad te veniatHear, O Lord, my prayer: and let my cry come to thee.
1. Hear my prayer, O LORD, and let my cry come unto thee.
101:2. I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart.
101:2. And I will have understanding within the immaculate way, when you will draw near to me. I wandered about in the innocence of my heart, in the midst of my house.
Hear my prayer, O LORD, and let my cry come unto thee:

101:2 Господи! услышь молитву мою, и вопль мой да придет к Тебе.
101:2
εἰσάκουσον εισακουω heed; listen to
κύριε κυριος lord; master
τῆς ο the
προσευχῆς προσευχη prayer
μου μου of me; mine
καὶ και and; even
ο the
κραυγή κραυγη cry; outcry
μου μου of me; mine
πρὸς προς to; toward
σὲ σε.1 you
ἐλθάτω ερχομαι come; go
101:2
אַשְׂכִּ֤ילָה׀ ʔaśkˈîlā שׂכל prosper
בְּ bᵊ בְּ in
דֶ֬רֶךְ ḏˈereḵ דֶּרֶךְ way
תָּמִ֗ים tāmˈîm תָּמִים complete
מָ֭תַי ˈmāṯay מָתַי when
תָּבֹ֣וא tāvˈô בוא come
אֵלָ֑י ʔēlˈāy אֶל to
אֶתְהַלֵּ֥ךְ ʔeṯhallˌēḵ הלך walk
בְּ bᵊ בְּ in
תָם־ ṯom- תֹּם completeness
לְ֝בָבִ֗י ˈlᵊvāvˈî לֵבָב heart
בְּ bᵊ בְּ in
קֶ֣רֶב qˈerev קֶרֶב interior
בֵּיתִֽי׃ bêṯˈî בַּיִת house
101:2. Domine audi orationem meam et clamor meus ad te veniat
Hear, O Lord, my prayer: and let my cry come to thee.
1. Hear my prayer, O LORD, and let my cry come unto thee.
101:2. I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart.
101:2. And I will have understanding within the immaculate way, when you will draw near to me. I wandered about in the innocence of my heart, in the midst of my house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Complaints in Affliction.
A prayer of the afflicted, when he is overwhelmed,
1 Hear my prayer, O LORD, and let my cry come unto thee. 2 Hide not thy face from me in the day when I am in trouble; incline thine ear unto me: in the day when I call answer me speedily. 3 For my days are consumed like smoke, and my bones are burned as a hearth. 4 My heart is smitten, and withered like grass; so that I forget to eat my bread. 5 By reason of the voice of my groaning my bones cleave to my skin. 6 I am like a pelican of the wilderness: I am like an owl of the desert. 7 I watch, and am as a sparrow alone upon the house top. 8 Mine enemies reproach me all the day; and they that are mad against me are sworn against me. 9 For I have eaten ashes like bread, and mingled my drink with weeping, 10 Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down. 11 My days are like a shadow that declineth; and I am withered like grass.
The title of this psalm is very observable; it is a prayer of the afflicted. It was composed by one that was himself afflicted, afflicted with the church and for it; and on those that are of a public spirit afflictions of that kind lie heavier than any other. It is calculated for an afflicted state, and is intended for the use of others that may be in the like distress; for whatsoever things were written aforetime were written designedly for our use. The whole word of God is of use to direct us in prayer; but here, as often elsewhere, the Holy Ghost has drawn up our petition for us, has put words into our mouths. Hos. xiv. 2, Take with you words. Here is a prayer put into the hands of the afflicted: let them set, not their hands, but their hearts to it, and present it to God. Note, 1. It is often the lot of the best saints in this world to be sorely affected. 2. Even good men may be almost overwhelmed with their afflictions, and may be ready to faint under them. 3. When our state is afflicted, and our spirits are overwhelmed, it is our duty and interest to pray, and by prayer to pour out our complaints before the Lord, which intimates the leave God gives us to be free with him and the liberty of speech we have before him, as well as liberty of access to him; it intimates also what an ease it is to an afflicted spirit to unburden itself by a humble representation of its grievances and griefs. Such a representation we have here, in which,
I. The psalmist humbly begs of God to take notice of his affliction, and of his prayer in his affliction, v. 1, 2. When we pray in our affliction, 1. It should be our care that God would graciously hear us; for, if our prayers be not pleasing to God, they will be to no purpose to ourselves. Let this therefore be in our eye that our prayer may come unto God, even to his ears (Ps. xviii. 6); and, in order to that, let us lift up the prayer, and our souls with it. 2. It may be our hope that God will graciously hear us, because he has appointed us to seek him and has promised we shall not seek him in vain. If we put up a prayer in faith, we may in faith say, Hear my prayer, O Lord! "Hear me," that is, (1.) "Manifest thyself to me, hide not thy face from me in displeasure, when I am in trouble. If thou dost not quickly free me, yet let me know that thou favourest me; if I see not the operations of thy hand for me, yet let me see the smiles of thy face upon me." God's hiding his face is trouble enough to a good man even in his prosperity (Ps. xxx. 7, Thou didst hide thy face, and I was troubled); but if, when we are in trouble, God hides his face, the case is sad indeed. (2.) "Manifest thyself for me; not only hear me, but answer me; grant me the deliverance I am in want of and in pursuit of; answer me speedily, even in the day when I call." When troubles press hard upon us, God gives us leave to be thus pressing in prayer, yet with humility and patience.
II. He makes a lamentable complaint of the low condition to which he was reduced by his afflictions. 1. His body was macerated and emaciated, and he had become a perfect skeleton, nothing but skin and bones. As prosperity and joy are represented by making fat the bones, and the bones flourishing like a herb, so great trouble and grief are here represented by the contrary: My bones are burnt as a hearth (v. 3); they cleave to my skin (v. 5); nay, my heart is smitten, and withered like grass (v. 4); it touches the vitals, and there is a sensible decay there. I am withered like grass (v. 11), scorched with the burning heat of my troubles. If we be thus brought low by bodily distempers, let us not think it strange; the body is like grass, weak and of the earth, no wonder then that it withers. 2. He was very melancholy and of a sorrowful spirit. He was so taken up with the thoughts of his troubles that he forgot to eat his bread (v. 4); he had no appetite to his necessary food nor could he relish it. When God hides his face from a soul the delights of sense will be sapless things. He was always sighing and groaning, as one pressed above measure (v. 5), and this wasted him and exhausted his spirits. He affected solitude, as melancholy people do. His friends deserted him and were shy of him, and he cared as little for their company (v. 6, 7): "I am like a pelican of the wilderness, or a bittern (so some) that make a doleful noise; I am like an owl, that affects to lodge in deserted ruined buildings; I watch, and am as a sparrow upon the house-top. I live in a garret, and there spend my hours in poring on my troubles and bemoaning myself." Those who do thus, when they are in sorrow, humour themselves indeed; but they prejudice themselves, and know not what they do, nor what advantage they hereby give to the tempter. In affliction we should sit alone to consider our ways (Lam. iii. 28), but not sit alone to indulge an inordinate grief. 3. He was evil-spoken of by his enemies, and all manner of evil was said against him. When his friends went off from him his foes set themselves against him (v. 8): My enemies reproach me all the day, designing thereby both to create vexation to him (for an ingenuous mind regrets reproach) and to bring an odium upon him before men. When they could not otherwise reach him they shot these arrows at him, even bitter words. In this they were unwearied; they did it all the day; it was a continual dropping. His enemies were very outrageous: They are mad against me, and very obstinate and implacable. They are sworn against me; as the Jews that bound themselves with an oath that they would kill Paul; or, They have sworn against me as accusers, to take away my life. 4. He fasted and wept under the tokens of God's displeasure (v. 9, 10): "I have eaten ashes like bread; instead of eating my bread, I have lain down in dust and ashes, and I have mingled my drink with weeping; when I should have refreshed myself with drinking I have only eased myself with weeping." And what is the matter? He tells us (v. 10): Because of thy wrath. It was not so much the trouble itself that troubled him as the wrath of God which he was under the apprehensions of as the cause of the trouble. This, this was the wormwood and the gall in the affliction and the misery: Thou hast lifted me up and cast me down, as that which we cast to the ground with a design to dash it to pieces; we lift up first, that we may throw it down with the more violence; or, "Thou hast formerly lifted me up in honour, and joy, and uncommon prosperity; but the remembrance of that aggravates the present grief and makes it the more grievous." We must eye the hand of God both in lifting us up and casting us down, and say, "Blessed be the name of the Lord, who both gives and takes away." 5. He looked upon himself as a dying man: My days are consumed like smoke (v. 3), which vanishes away quickly. Or, They are consumed in smoke, of which nothing remains; they are like a shadow that declines (v. 11), like the evening-shadow, or a forerunner of approaching night. Now all this, though it seems to speak the psalmist's personal calamities, and therefore is properly a prayer for a particular person afflicted, yet is supposed to be a description of the afflictions of the church of God, with which the psalmist sympathizes, making public grievances his own. The mystical body of Christ is sometimes, like the psalmist's body here, withered and parched, nay, like dead and dry bones. The church sometimes is forced into the wilderness, seems lost, and gives up herself for gone, under the tokens of God's displeasure.
Albert Barnes: Notes on the Bible - 1834
102:2: Hide not thy face from me - The Septuagint and the Latin Vulgate render this, "Do not turn away thy face from me." The sense is essentially the same. The prayer is, that God would not refuse to look graciously upon him; that he would turn his attention to him; that he would regard his supplications. See the notes at Psa 10:1; compare Psa 13:1; Psa 27:9; Job 13:24; Job 34:29; Deu 31:17.
In the day when I am in trouble - When sorrows come upon me; when I need thy gracious help. Literally, "When there is distress to me."
Incline thine ear unto me - See Psa 5:1, note; Psa 17:6, note; compare Psa 17:1; Psa 55:1; Psa 86:6; Psa 39:12.
In the day when I call, answer me speedily - Grant at once my requests; give me immediate evidence that my prayer is heard. The psalmist believed in an immediate answer to prayer. He often had evidence that his prayer was answered at once; his mind became calm; he had comfort and peace; he obtained the blessing which he earnestly sought. No one can doubt that prayer may be answered at once; no one who prays can fail to find such answers in his own case, in his peace, his calmness, his joy. In multitudes of cases blessings are granted in such a way that there can be no doubt that they have come in answer to prayer. Compare the notes at Dan 9:20-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:2: Hide: Psa 13:1, Psa 27:9, Psa 69:17, Psa 88:14, Psa 104:29, Psa 143:7; Job 34:29; Isa 8:17, Isa 43:2; Co1 10:13
incline: Psa 71:2, Psa 88:2-18
in the day: Psa 22:19, Psa 40:13, Psa 70:1; Job 7:21; Isa 65:24; Acts 12:5-25
John Gill
102:2 Hide not thy face from me in the day when I am in trouble,.... Thy Shechinah, as the Targum: when God hides his face at any time from his people, it is a trouble to them, and very grievous; but especially when they are in any other trouble besides; it is very afflicting, indeed, when to their outward trouble this is added, which was Job's case, Job 23:1, incline thine ear unto me; condescend, in great grace and goodness, to stoop and bow thine ear, and listen to the voice of my supplication: in the day when I call, answer me speedily; good men are always for speedy answers of prayer; they would have them the day, the hour, the moment they are calling upon God: sometimes answers are returned as soon, Is 65:24, the case of the psalmist was very distressing, and, as he thought at least, required haste, and therefore requests a speedy answer.
101:3101:3: մի՛ դարձուցաներ զերեսս քո յինէն։ Յաւուր նեղութեան իմոյ խոնարհեցո՛ առ իս զունկն քո. յորում աւուր կարդամ առ քեզ վաղվաղակի լո՛ւր ինձ[7377]։ [7377] Ոմանք.Յօր նեղութեան իմոյ։
3 Մի՛ շրջիր երեսդ ինձնից, նեղութեանս օրը ի՛նձ մօտեցրու ականջը քո. երբ ձայն տամ քեզ՝ իսկոյն լսի՛ր ինձ:
2 Քու երեսդ մի՛ ծածկեր ինձմէ իմ նեղութեանս օրը, Խոնարհեցո՛ւր ինծի քու ականջդ, Շուտով պատասխան տուր ինծի այն օրը որ քեզի կը կանչեմ։
Մի՛ դարձուցաներ զերեսս քո յինէն յաւուր նեղութեան իմոյ. խոնարհեցո առ իս զունկն քո, յորում աւուր կարդամ առ քեզ` վաղվաղակի լուր ինձ:

101:3: մի՛ դարձուցաներ զերեսս քո յինէն։ Յաւուր նեղութեան իմոյ խոնարհեցո՛ առ իս զունկն քո. յորում աւուր կարդամ առ քեզ վաղվաղակի լո՛ւր ինձ[7377]։
[7377] Ոմանք.Յօր նեղութեան իմոյ։
3 Մի՛ շրջիր երեսդ ինձնից, նեղութեանս օրը ի՛նձ մօտեցրու ականջը քո. երբ ձայն տամ քեզ՝ իսկոյն լսի՛ր ինձ:
2 Քու երեսդ մի՛ ծածկեր ինձմէ իմ նեղութեանս օրը, Խոնարհեցո՛ւր ինծի քու ականջդ, Շուտով պատասխան տուր ինծի այն օրը որ քեզի կը կանչեմ։
zohrab-1805▾ eastern-1994▾ western am▾
101:2101:3 Не скрывай лица Твоего от меня; в день скорби моей приклони ко мне ухо Твое; в день, [когда] воззову [к Тебе], скоро услышь меня;
101:3 μὴ μη not ἀποστρέψῃς αποστρεφω turn away; alienate τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἀπ᾿ απο from; away ἐμοῦ εμου my ἐν εν in ᾗ ος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day θλίβωμαι θλιβω pressure; press against κλῖνον κλινω bend; tip over τὸ ο the οὖς ους ear σου σου of you; your πρός προς to; toward με με me ἐν εν in ᾗ ος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day ἐπικαλέσωμαί επικαλεω invoke; nickname σε σε.1 you ταχὺ ταχυ quickly εἰσάκουσόν εισακουω heed; listen to μου μου of me; mine
101:3 לֹֽא־ lˈō- לֹא not אָשִׁ֨ית׀ ʔāšˌîṯ שׁית put לְ lᵊ לְ to נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart עֵינַ֗י ʕênˈay עַיִן eye דְּֽבַר־ dᵊˈvar- דָּבָר word בְּלִ֫יָּ֥עַל bᵊlˈiyyˌāʕal בְּלִיַּעַל wickedness עֲשֹֽׂה־ ʕᵃśˈō- עשׂה make סֵטִ֥ים sēṭˌîm סֵטִים [uncertain] שָׂנֵ֑אתִי śānˈēṯî שׂנא hate לֹ֖א lˌō לֹא not יִדְבַּ֣ק yiḏbˈaq דבק cling, cleave to בִּֽי׃ bˈî בְּ in
101:3. ne abscondas faciem tuam a me in die tribulationis meae inclina ad me aurem tuam in quacumque die invocavero velociter exaudi meTurn not away thy face from me: in the day when I am in trouble, incline thy ear to me. In what day soever I shall call upon thee, hear me speedily.
2. Hide not thy face from me in the day of my distress: incline thine ear unto me; in the day when I call answer me speedily.
101:3. I will set no wicked thing before mine eyes: I hate the work of them that turn aside; [it] shall not cleave to me.
101:3. I will not display any unjust thing before my eyes. I have hated those carrying out betrayals.
Hide not thy face from me in the day [when] I am in trouble; incline thine ear unto me: in the day [when] I call answer me speedily:

101:3 Не скрывай лица Твоего от меня; в день скорби моей приклони ко мне ухо Твое; в день, [когда] воззову [к Тебе], скоро услышь меня;
101:3
μὴ μη not
ἀποστρέψῃς αποστρεφω turn away; alienate
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ἐν εν in
ος who; what
ἂν αν perhaps; ever
ἡμέρᾳ ημερα day
θλίβωμαι θλιβω pressure; press against
κλῖνον κλινω bend; tip over
τὸ ο the
οὖς ους ear
σου σου of you; your
πρός προς to; toward
με με me
ἐν εν in
ος who; what
ἂν αν perhaps; ever
ἡμέρᾳ ημερα day
ἐπικαλέσωμαί επικαλεω invoke; nickname
σε σε.1 you
ταχὺ ταχυ quickly
εἰσάκουσόν εισακουω heed; listen to
μου μου of me; mine
101:3
לֹֽא־ lˈō- לֹא not
אָשִׁ֨ית׀ ʔāšˌîṯ שׁית put
לְ lᵊ לְ to
נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart
עֵינַ֗י ʕênˈay עַיִן eye
דְּֽבַר־ dᵊˈvar- דָּבָר word
בְּלִ֫יָּ֥עַל bᵊlˈiyyˌāʕal בְּלִיַּעַל wickedness
עֲשֹֽׂה־ ʕᵃśˈō- עשׂה make
סֵטִ֥ים sēṭˌîm סֵטִים [uncertain]
שָׂנֵ֑אתִי śānˈēṯî שׂנא hate
לֹ֖א lˌō לֹא not
יִדְבַּ֣ק yiḏbˈaq דבק cling, cleave to
בִּֽי׃ bˈî בְּ in
101:3. ne abscondas faciem tuam a me in die tribulationis meae inclina ad me aurem tuam in quacumque die invocavero velociter exaudi me
Turn not away thy face from me: in the day when I am in trouble, incline thy ear to me. In what day soever I shall call upon thee, hear me speedily.
2. Hide not thy face from me in the day of my distress: incline thine ear unto me; in the day when I call answer me speedily.
101:3. I will set no wicked thing before mine eyes: I hate the work of them that turn aside; [it] shall not cleave to me.
101:3. I will not display any unjust thing before my eyes. I have hated those carrying out betrayals.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
102:3: My days are consumed like smoke - He represents himself (for the psalmist speaks in the name of the people) under the notion of a pile of combustible matter, placed upon a fire, which soon consumes it; part flying away in smoke, and the residue lying on the hearth in the form of charred coal and ashes. The Chaldeans were the fire, and the captive Jews the fuel, thus converted into smoke and ashes.
Albert Barnes: Notes on the Bible - 1834
102:3: For my days are consumed like smoke - Margin, "into smoke." Literally, "in smoke." That is, They vanish as smoke; they pass away and become nothing; they are spent in affliction, and seem to accomplish nothing. The idea is, that in his affliction he seemed to accomplish none of the ends of life. His life seemed to be wasted. This is often the feeling in trial: and yet in trial a man may be more useful, he may do more to accomplish the real ends of life, he may do more to illustrate the power and excellence of religion, than he ever did in the days of prosperity.
And my bones are burned as an hearth - Or rather, as faggots or fuel. Literally, "They are burned as a burning." The idea is, that in his troubles, his very bones, the most solid and substantial part of himself, seemed to be consumed and to waste away. See the notes at Psa 31:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:3: my days: Psa 37:20, Psa 119:83; Jam 4:14
like smoke: or (as some read) into smoke
my bones: Psa 22:14, Psa 22:15, Psa 31:10, Psa 38:3; Job 30:30; Lam 1:13, Lam 3:4
Carl Friedrich Keil and Franz Delitzsch
102:3
From this point onward the Psalm becomes original. Concerning the Beth in בעשׁן, vid., on Ps 37:20. The reading כּמו קד (in the Karaite Ben-Jerucham) enriches the lexicon in the same sense with a word which has scarcely had any existence. מוקד (Arabic mauḳid) signifies here, as in other instances, a hearth. נחרוּ is, as in Ps 69:4, Niphal: my bones are heated through with a fever-heat, as a hearth with the smouldering fire that is on it. הוּכּה (cf. יגודּוּ, Ps 94:21) is used exactly as in Hos 9:16, cf. Ps 121:5. The heart is said to dry up when the life's blood, of which it is the reservoir, fails. The verb שׁכח is followed by מן of dislike. On the cleaving of the bones to the flesh from being baked, i.e., to the skin (Arabic bašar, in accordance with the radical signification, the surface of the body = the skin, from בשׂר, to brush along, rub, scrape, scratch on the surface), cf. Job 19:20; Lam 4:8. ל (אל) with דּבק is used just like בּ. It is unnecessary, with Bttcher, to draw מקּול אנחתי to Ps 102:5. Continuous straining of the voice, especially in connection with persevering prayer arising from inward conflict, does really make the body waste away.
Geneva 1599
102:3 For my days are (c) consumed like smoke, and my bones are burned as an hearth.
(c) These excessive kinds of speech show how much the affliction of the Church should wound the hearts of the godly.
John Gill
102:3 For my days are consumed like smoke,.... Which suddenly rises up, is easily dissipated, and quickly disappears; so sudden, short, and transient, are the days of man's life; see Jas 4:14 or "in smoke" (c), as the Syriac version; his days were spent in great obscurity, in the darkness of affliction, temptation, and desertion; and in so much vexation, trouble, and uneasiness, as if he had lived in smoke all his time: and
my bones are burnt as an hearth; on which fire is continually made for the preparation of food, and other uses: or as a "trivet", or "gridiron": so the Targum: or as a frying pan; so the Arabic version: the meaning is, that, through trouble and grief, his bones, the strongest parts of his body, the props and supports of it, were so weakened and enfeebled, the strength of them so exhausted, that they were as if they had been parched and burnt up, as the hearth by fire; see Prov 17:22.
(c) "in fumo", Montanus.
John Wesley
102:3 An hearth - An hearth is heated or burnt by the coals which are laid upon it.
101:4101:4: Սպառեցան որպէս ծուխ աւուրք իմ, եւ ոսկերք իմ որպէս խռիւ չորացան[7378]։ [7378] Ոմանք.Որպէս խռիւ չորացաւ։
4 Ծխի պէս սպառուեցին օրերն իմ, եւ ոսկորներս չորացան ինչպէս խռիւ:
3 Վասն զի իմ օրերս մուխի պէս անհետացան Եւ իմ ոսկորներս խռիւի պէս այրեցան։
Սպառեցան որպէս ծուխ աւուրք իմ, եւ ոսկերք իմ որպէս խռիւ չորացան:

101:4: Սպառեցան որպէս ծուխ աւուրք իմ, եւ ոսկերք իմ որպէս խռիւ չորացան[7378]։
[7378] Ոմանք.Որպէս խռիւ չորացաւ։
4 Ծխի պէս սպառուեցին օրերն իմ, եւ ոսկորներս չորացան ինչպէս խռիւ:
3 Վասն զի իմ օրերս մուխի պէս անհետացան Եւ իմ ոսկորներս խռիւի պէս այրեցան։
zohrab-1805▾ eastern-1994▾ western am▾
101:3101:4 ибо исчезли, как дым, дни мои, и кости мои обожжены, как головня;
101:4 ὅτι οτι since; that ἐξέλιπον εκλειπω leave off; cease ὡσεὶ ωσει as if; about καπνὸς καπνος smoke αἱ ο the ἡμέραι ημερα day μου μου of me; mine καὶ και and; even τὰ ο the ὀστᾶ οστεον bone μου μου of me; mine ὡσεὶ ωσει as if; about φρύγιον φρυγιον burn up; parch
101:4 לֵבָ֣ב lēvˈāv לֵבָב heart עִ֭קֵּשׁ ˈʕiqqēš עִקֵּשׁ crooked יָס֣וּר yāsˈûr סור turn aside מִמֶּ֑נִּי mimmˈennî מִן from רָ֝֗ע ˈrˈāʕ רַע evil לֹ֣א lˈō לֹא not אֵדָֽע׃ ʔēḏˈāʕ ידע know
101:4. quoniam consumpti sunt sicut fumus dies mei et ossa mea quasi frixa contabueruntFor my days are vanished like smoke, and my bones are grown dry like fuel for the fire.
3. For my days consume away like smoke, and my bones are burned as a firebrand.
101:4. A froward heart shall depart from me: I will not know a wicked [person].
101:4. The perverse heart did not adhere to me. And the malignant, who turned away before me, I would not recognize.
For my days are consumed like smoke, and my bones are burned as an hearth:

101:4 ибо исчезли, как дым, дни мои, и кости мои обожжены, как головня;
101:4
ὅτι οτι since; that
ἐξέλιπον εκλειπω leave off; cease
ὡσεὶ ωσει as if; about
καπνὸς καπνος smoke
αἱ ο the
ἡμέραι ημερα day
μου μου of me; mine
καὶ και and; even
τὰ ο the
ὀστᾶ οστεον bone
μου μου of me; mine
ὡσεὶ ωσει as if; about
φρύγιον φρυγιον burn up; parch
101:4
לֵבָ֣ב lēvˈāv לֵבָב heart
עִ֭קֵּשׁ ˈʕiqqēš עִקֵּשׁ crooked
יָס֣וּר yāsˈûr סור turn aside
מִמֶּ֑נִּי mimmˈennî מִן from
רָ֝֗ע ˈrˈāʕ רַע evil
לֹ֣א lˈō לֹא not
אֵדָֽע׃ ʔēḏˈāʕ ידע know
101:4. quoniam consumpti sunt sicut fumus dies mei et ossa mea quasi frixa contabuerunt
For my days are vanished like smoke, and my bones are grown dry like fuel for the fire.
3. For my days consume away like smoke, and my bones are burned as a firebrand.
101:4. A froward heart shall depart from me: I will not know a wicked [person].
101:4. The perverse heart did not adhere to me. And the malignant, who turned away before me, I would not recognize.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
4. С этого стиха и кончая 6, - общее описание тяжести положения, переживаемого автором. "Дни исчезли, как дым" - жизнь прошла в бесплодных стенаниях и ожиданиях Божественной милости, как дым бесследно исчезает в воздухе, "кости мои обожжены, как головня". Бедствия писателя и всего народа настолько тяжелы и изнурительны, что его мускулы, кожа прилипли к костям и он напоминает головню, высохшую и обожженную огнем.
Adam Clarke: Commentary on the Bible - 1831
102:4: My heart is smitten, and withered like grass - The metaphor here is taken from grass cut down in the meadow. It is first smitten with the scythe, and then withered by the sun. Thus the Jews were smitten with the judgments of God; and they are now withered under the fire of the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
102:4: My heart is smitten - Broken; crushed with grief. We now speak of "a broken heart." Even death is often caused by such excessive sorrow as to crush and break the heart.
And withered like grass - It is dried up as grass is by drought, or as when it is cut down. It loses its support; and having no strength of its own, it dies.
So that I forget to eat my bread - I am so absorbed in my trials; they so entirely engross my attention, that I think of nothing else, not even of those things which are necessary to the support of life. Grief has the effect of taking away the appetite, but this does not seem to be the idea here. It is that of such a complete absorption in trouble that everything else is forgotten.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:4: heart: Psa 6:2, Psa 6:3, Psa 42:6, Psa 55:4, Psa 55:5, Psa 69:20, Psa 77:3, Psa 143:3, Psa 143:4; Job 6:4, Job 10:1; Lam 3:13, Lam 3:20; Mat 26:37, Mat 26:38
withered: Psa 102:11, Psa 37:2; Isa 40:7
so that: Psa 102:9; Sa1 1:7, Sa1 1:8; Ezr 10:6; Act 9:9
Geneva 1599
102:4 My heart is smitten, and withered like grass; so that I forget (d) to eat my bread.
(d) My sorrows were so great that I did not eat.
John Gill
102:4 My heart is smitten, and withered like grass,.... Like grass in the summer solstice (d), which being smitten with the heat of the sun, or by some blast of thunder and lightning, is dried up, and withers away; so his heart was smitten with a sense of sin, and of God's wrath and displeasure at him, and with the heat of affliction and trouble, that it failed him, and he could not look up with joy and comfort:
so that I forget to eat my bread; sometimes, through grief and trouble, persons refuse to eat bread, as Jonathan and Ahab, which is a voluntary act, and purposely done; but here, in the psalmist, there was such a loss of appetite, through sorrow, that he forgot his stated meals, having no manner of inclination to food: some understand this of spiritual food, the bread of life, refusing to be comforted with it; so the Targum,
"for I forgot the law of my doctrine.''
(d) "Quasi solstitialis herba paulisper fui", Plauti Pseudolus, Act. 1. Sc. 1. v. 36.
Robert Jamieson, A. R. Fausset and David Brown
102:4 (Compare Ps 121:6).
so that I forget--or, "have forgotten," that is, in my distress (Ps 107:18), and hence strength fails.
101:5101:5: Հարաւ որպէս խոտ եւ ցամաքեաց սիրտ իմ, մոռացայ ուտել զհաց իմ[7379][7379] Ոմանք.Հարայ որպէս զխոտ, եւ ցամաքեցաւ սիրտ։
5 Սիրտս խոցուեց եւ ցամաքեց խոտի պէս, հեծութեանս ձայնից հաց ուտելս մոռացայ:
4 Սիրտս զարնուեցաւ ու խոտի պէս չորցաւ, Այնպէս որ իմ հացս ուտել մոռցայ։
Հարաւ որպէս խոտ եւ ցամաքեցաւ սիրտ իմ, մոռացայ ուտել զհաց իմ:

101:5: Հարաւ որպէս խոտ եւ ցամաքեաց սիրտ իմ, մոռացայ ուտել զհաց իմ[7379]
[7379] Ոմանք.Հարայ որպէս զխոտ, եւ ցամաքեցաւ սիրտ։
5 Սիրտս խոցուեց եւ ցամաքեց խոտի պէս, հեծութեանս ձայնից հաց ուտելս մոռացայ:
4 Սիրտս զարնուեցաւ ու խոտի պէս չորցաւ, Այնպէս որ իմ հացս ուտել մոռցայ։
zohrab-1805▾ eastern-1994▾ western am▾
101:4101:5 сердце мое поражено, и иссохло, как трава, так что я забываю есть хлеб мой;
101:5 ἐπλήγη πληγη plague; stroke ὡσεὶ ωσει as if; about χόρτος χορτος grass; plant καὶ και and; even ἐξηράνθη ξηραινω wither; dry ἡ ο the καρδία καρδια heart μου μου of me; mine ὅτι οτι since; that ἐπελαθόμην επιλανθανομαι forget τοῦ ο the φαγεῖν φαγω swallow; eat τὸν ο the ἄρτον αρτος bread; loaves μου μου of me; mine
101:5 מְלָשְׁנִ֬ימלושׁני *mᵊlošnˈî לשׁן slander בַ va בְּ in † הַ the סֵּ֨תֶר׀ ssˌēṯer סֵתֶר hiding place רֵעֵהוּ֮ rēʕēhˈû רֵעַ fellow אֹותֹ֪ו ʔôṯˈô אֵת [object marker] אַ֫צְמִ֥ית ʔˈaṣmˌîṯ צמת be silent גְּֽבַהּ־ gᵊˈvah- גָּבֵהַּ tall עֵ֭ינַיִם ˈʕênayim עַיִן eye וּ û וְ and רְחַ֣ב rᵊḥˈav רָחָב wide לֵבָ֑ב lēvˈāv לֵבָב heart אֹ֝תֹ֗ו ˈʔōṯˈô אֵת [object marker] לֹ֣א lˈō לֹא not אוּכָֽל׃ ʔûḵˈāl יכל be able
101:5. percussum est quasi faenum et arefactum est cor meum quia oblitus sum comedere panem meumI am smitten as grass, and my heart is withered: because I forgot to eat my bread.
4. My heart is smitten like grass, and withered; for I forget to eat my bread.
101:5. Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer.
101:5. The one who secretly detracted his neighbor, this one I pursued. The one with an arrogant eye and an insatiable heart, with that one I would not eat.
My heart is smitten, and withered like grass; so that I forget to eat my bread:

101:5 сердце мое поражено, и иссохло, как трава, так что я забываю есть хлеб мой;
101:5
ἐπλήγη πληγη plague; stroke
ὡσεὶ ωσει as if; about
χόρτος χορτος grass; plant
καὶ και and; even
ἐξηράνθη ξηραινω wither; dry
ο the
καρδία καρδια heart
μου μου of me; mine
ὅτι οτι since; that
ἐπελαθόμην επιλανθανομαι forget
τοῦ ο the
φαγεῖν φαγω swallow; eat
τὸν ο the
ἄρτον αρτος bread; loaves
μου μου of me; mine
101:5
מְלָשְׁנִ֬ימלושׁני
*mᵊlošnˈî לשׁן slander
בַ va בְּ in
הַ the
סֵּ֨תֶר׀ ssˌēṯer סֵתֶר hiding place
רֵעֵהוּ֮ rēʕēhˈû רֵעַ fellow
אֹותֹ֪ו ʔôṯˈô אֵת [object marker]
אַ֫צְמִ֥ית ʔˈaṣmˌîṯ צמת be silent
גְּֽבַהּ־ gᵊˈvah- גָּבֵהַּ tall
עֵ֭ינַיִם ˈʕênayim עַיִן eye
וּ û וְ and
רְחַ֣ב rᵊḥˈav רָחָב wide
לֵבָ֑ב lēvˈāv לֵבָב heart
אֹ֝תֹ֗ו ˈʔōṯˈô אֵת [object marker]
לֹ֣א lˈō לֹא not
אוּכָֽל׃ ʔûḵˈāl יכל be able
101:5. percussum est quasi faenum et arefactum est cor meum quia oblitus sum comedere panem meum
I am smitten as grass, and my heart is withered: because I forgot to eat my bread.
4. My heart is smitten like grass, and withered; for I forget to eat my bread.
101:5. Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer.
101:5. The one who secretly detracted his neighbor, this one I pursued. The one with an arrogant eye and an insatiable heart, with that one I would not eat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. "Сердце мое поражено" - праведник потерял мужество. - "Кости мои прильпнули" - см. ст. 4.

С 7: ст. идет конкретное описание того положения, которое испытывал праведник. Он походит на "пеликана в пустыне или филина на развалинах". Первая птица любит пустынные места и избегает обитаемые местности. Филин - ночная и одинокая птица. Сравнение указывает на то одинокое положение, которое занимал еврейский народ в плену вавилонском. Сродниться с другими народами, подвластными той же Вавилонской монархии, он не мог, так как этому сближению мешали особенности его религиозных верований, его быта, культуры. Да кроме того, для истинного еврея плен вавилонский является не заключительной стадией его политической жизни, а временным явлением, по окончании которого должен наступить период новой и обновленной жизни в дорогой для него Палестине. Заботиться в этом случае об упрочении и благоустроении своего внешнего положения являлось бесполезным и бессмысленным, что еще более содействовало разобщенности племени еврейского от других народов. Он являлся "пеликаном и филином".
Albert Barnes: Notes on the Bible - 1834
102:5: By reason of the voice of my groaning - By suffering and trouble, so great as to produce groaning, my flesh is wasted away.
My bones cleave to my skin - Margin, "flesh." The Hebrew word means "flesh." The effect described is that of a wasting away or an emaciation of flesh from deep distress, so that the bones became prominent, and had nothing to hide them from view; so that they seemed to adhere fast to the flesh itself. See the notes at Job 19:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:5: the voice: Psa 6:6, Psa 6:8, Psa 32:3, Psa 32:4, Psa 38:8-10; Job 19:20; Pro 17:22; Lam 4:8
skin: or, flesh
John Gill
102:5 By reason of the voice of my groaning,.... Under the burden of sin, and pressure of afflictions:
my bones cleave to my skin; was quite emaciated, reduced to a skeleton, became nothing but skin and bone (e); which sometimes is occasioned, as by outward afflictions, so by soul troubles: or "to my flesh" (f); flesh is put for skin; see Job 19:20.
(e) "Ossa atque pellis sum", Plauti Capteivei, Act. 1. Sc. 2. v. 26. Asinaria 3. 6. v. 28. (f) "carni meae", V. L. Pagninus, Montanus, &c.
John Wesley
102:5 Skin - My flesh being quite consumed.
Robert Jamieson, A. R. Fausset and David Brown
102:5 voice . . . groaning--effect put for cause, my agony emaciates me.
101:6101:6: ՚ի ձայնէ հեծութեան իմոյ։ Կցեցաւ ոսկր իմ ՚ի մարմին իմ.
6 Ոսկորս մարմնիս կպաւ, եւ նմանուեցի անապատի հաւալուսնին:
5 Հառաչանքիս ձայնէն Ոսկորներս մարմնիս փական։
Ի ձայնէ հեծութեան իմոյ, կցեցաւ ոսկր իմ ի մարմին իմ:

101:6: ՚ի ձայնէ հեծութեան իմոյ։ Կցեցաւ ոսկր իմ ՚ի մարմին իմ.
6 Ոսկորս մարմնիս կպաւ, եւ նմանուեցի անապատի հաւալուսնին:
5 Հառաչանքիս ձայնէն Ոսկորներս մարմնիս փական։
zohrab-1805▾ eastern-1994▾ western am▾
101:5101:6 от голоса стенания моего кости мои прильпнули к плоти моей.
101:6 ἀπὸ απο from; away φωνῆς φωνη voice; sound τοῦ ο the στεναγμοῦ στεναγμος groaning μου μου of me; mine ἐκολλήθη κολλαω cling; join τὸ ο the ὀστοῦν οστεον bone μου μου of me; mine τῇ ο the σαρκί σαρξ flesh μου μου of me; mine
101:6 עֵינַ֤י׀ ʕênˈay עַיִן eye בְּ bᵊ בְּ in נֶֽאֶמְנֵי־ nˈeʔemnê- אמן be firm אֶרֶץ֮ ʔereṣ אֶרֶץ earth לָ lā לְ to שֶׁ֪בֶת šˈeveṯ ישׁב sit עִמָּ֫דִ֥י ʕimmˈāḏˌî עִמָּד company הֹ֭לֵךְ ˈhōlēḵ הלך walk בְּ bᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way תָּמִ֑ים tāmˈîm תָּמִים complete ה֝֗וּא ˈhˈû הוּא he יְשָׁרְתֵֽנִי׃ yᵊšārᵊṯˈēnî שׁרת serve
101:6. a voce gemitus mei adhesit os meum carni meaeThrough the voice of my groaning, my bone hath cleaved to my flesh.
5. By reason of the voice of my groaning my bones cleave to my flesh.
101:6. Mine eyes [shall be] upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.
101:6. My eyes looked toward the faithful of the earth, to sit with me. The one walking in the immaculate way, this one ministered to me.
By reason of the voice of my groaning my bones cleave to my skin:

101:6 от голоса стенания моего кости мои прильпнули к плоти моей.
101:6
ἀπὸ απο from; away
φωνῆς φωνη voice; sound
τοῦ ο the
στεναγμοῦ στεναγμος groaning
μου μου of me; mine
ἐκολλήθη κολλαω cling; join
τὸ ο the
ὀστοῦν οστεον bone
μου μου of me; mine
τῇ ο the
σαρκί σαρξ flesh
μου μου of me; mine
101:6
עֵינַ֤י׀ ʕênˈay עַיִן eye
בְּ bᵊ בְּ in
נֶֽאֶמְנֵי־ nˈeʔemnê- אמן be firm
אֶרֶץ֮ ʔereṣ אֶרֶץ earth
לָ לְ to
שֶׁ֪בֶת šˈeveṯ ישׁב sit
עִמָּ֫דִ֥י ʕimmˈāḏˌî עִמָּד company
הֹ֭לֵךְ ˈhōlēḵ הלך walk
בְּ bᵊ בְּ in
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
תָּמִ֑ים tāmˈîm תָּמִים complete
ה֝֗וּא ˈhˈû הוּא he
יְשָׁרְתֵֽנִי׃ yᵊšārᵊṯˈēnî שׁרת serve
101:6. a voce gemitus mei adhesit os meum carni meae
Through the voice of my groaning, my bone hath cleaved to my flesh.
5. By reason of the voice of my groaning my bones cleave to my flesh.
101:6. Mine eyes [shall be] upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.
101:6. My eyes looked toward the faithful of the earth, to sit with me. The one walking in the immaculate way, this one ministered to me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
102:6: I am like a pelican of the wilderness - It may be the pelican or the bittern. The original, קאת kaath, is mentioned Lev 11:18 (note), and is there described. See the note.
Owl of the desert - כוש cos, some species of owl; probably the night raven. See the notes referred to above.
Albert Barnes: Notes on the Bible - 1834
102:6: I am like a pelican of the wilderness - A bird in the midst of desolation becomes a striking image of loneliness and distress. The word rendered "pelican" - קאת qâ'ath - is supposed to have been a name given to the pelican from the idea of vomiting, as it "vomits the shells and other substances which it has too voraciously swallowed." The word occurs in the following places, where it is rendered as here "pelican:" Lev 11:18; Deu 14:17; and in Isa 34:11; Zep 2:14, where it is rendered "cormorant." The following description, taken from the "Land and the Book," vol. i. p. 403, by Dr. Thomson, will illustrate this passage. Speaking of the outlet of the Huleh, and the region of the exit of the Jordan from that lake in its course toward the sea of Tiberias, he says, "Here only have I seen the pelican of the wilderness, as David calls it. I once had one of them shot just below this place, and, as it was merely wounded in the wing, I had a good opportunity to study its character. It was certainly the most sombre, austere bird I ever saw. It gave one the blues merely to look at it. David could find no more expressive type of solitude and melancholy by which to illustrate his own sad state. It seemed as large as a half-grown donkey, and when fairly settled on its stout legs, it looked like one. The pelican is never seen but in these unfrequented solitudes, and to this agree all the references to it in the Bible."
I am like an owl of the desert - The owl is a well-known bird which dwells in solitudes and old ruins, and which becomes, alike by its seeking such places of abode, by its appearance, and by its doleful cry, the very emblem of desolation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:6: like: Job 30:29, Job 30:30; Isa 38:14; Mic 1:8
a pelican: Isa 34:11-15; Zep 2:14 *marg. Rev 18:2
Carl Friedrich Keil and Franz Delitzsch
102:6
קאת (construct of קאת or קאת from קאה, vid., Isaiah, at Is 34:11-12), according to the lxx, is the pelican, and כּוס is the night-raven or the little horned-owl.
(Note: The lxx renders it: I am like a pelican of the desert, I am become as a night-raven upon a ruined place (οἰκοπέδῳ). In harmony with the lxx, Saadia (as also the Arabic version edited by Erpenius, the Samaritan Arabic, and Abulwald) renders קאת by Arab. qûq (here and in Lev 11:18; Deut 14:17; Is 34:17), and כוס by Arab. bûm; the latter (bum) is an onomatopoetic name of the owl, and the former (k[uk[) does not even signify the owl or horned-owl (although the small horned-owl is called um kuéik in Egypt, and in Africa abu kuéik; vid., the dictionaries of Bocthor and Marcel s.v. chouette), but the pelican, the "long-necked water-bird" (Damiri after the lexicon el-‛Obâb of Hasan ben-Mohammed el-Saghani). The Graeco-Veneta also renders קאת with πελεκάν, - the Peshito, however, with Syr. qāqā'. What Ephrem on Deut 14:17 and the Physiologus Syrus (ed. Tychsen, p. 13, cf. pp. 110 f). say of Syr. qāqā', viz., that it is a marsh-bird, is very fond of its young ones, dwells in desolate places, and is incessantly noisy, likewise points to the pelican, although the Syrian lexicographers vary. Cf. also Oedmann, Vermischte Sammlungen, Heft 3, Cap. 6. (Fleischer after a communication from Rodiger.))
דּמה obtains the signification to be like, equal (aequalem esse), from the radical signification to be flat, even, and to spread out flat (as the Dutch have already recognised). They are both unclean creatures, which are fond of the loneliness of the desert and ruined places. To such a wilderness, that of the exile, is the poet unwillingly transported. He passes the nights without sleep (שׁקד, to watch during the time for sleep), and is therefore like a bird sitting lonesome (בּודד, Syriac erroneously נודד) upon the roof whilst all in the house beneath are sleeping. The Athnach in Ps 102:8 separates that which is come to be from the ground of the "becoming" and the "becoming" itself. His grief is that his enemies reproach him as one forsaken of God. מהולל, part. Poal, is one made or become mad, Eccles 2:2 : my mad ones = those who are mad against me. These swear by him, inasmuch as they say when they want to curse: "God do unto thee as unto this man," which is to be explained according to Is 65:15; Jer 29:22.
Geneva 1599
102:6 I am like a (e) pelican of the wilderness: I am like an owl of the desert.
(e) Always mourning in solitude and casting out fearful cries.
John Gill
102:6 I am like a pelican of the wilderness,.... It may be so called, to distinguish it from another of the same name that lives upon the waters; which has the name of "pelican" in the Greek tongue, as is said, from its smiting and piercing its breast, and letting out blood for the reviving of its young; and in the Hebrew language, from its vomiting shell fish it has swallowed down; See Gill on Lev 11:18 where the word is rendered a "pelican" as here, and in Deut 14:17, the same we call the "shovelard"; but a "cormorant" in Is 34:11, however, it seems to be a bird of solitude, and therefore the psalmist compares himself to it. According to Isidore (g), it is an Egyptian bird, that inhabits the desert of the river Nile, from whence it has the name of Canopus Aegyptus:
I am like an owl of the desert; or "of desert places"; so the Tigurine version; it is translated "the little owl" in Lev 11:17. It delights to be on old walls, and in ruined houses, and cares not to consort with other birds, and it makes a hideous sorrowful noise (h). Jarchi renders it the hawk, but that, as Kimchi (i) observes, is found in habitable places. Bochart (k) thinks the "onocrotalos" is meant, a bird so much of the same kind with the pelican, that they are promiscuously used by learned men; and which is a creature, as Jerom (l) says, that is used to dwell in desert places; and Isidore (m) observes, that there are two sorts of them, one that lives in the water, and another in the desert; it has its name from its braying like an ass; and Aelianus (n) speaks of a bird of this sort in India, which has a large crop like a sack; and the Hebrew word "cos" here used signifies a cup or vessel, from whence it may have its name; and which he says makes a very disagreeable noise, to which the psalmist may compare the voice of his groaning, Ps 102:5.
(g) Origin. l. 12. c. 7. (h) "Solaque culminibus ferali carmine Bubo, saepe queri----", Virgil. Aeneid. 4. (i) Sepher Shorash. rad. (k) Hierozoic. par. 2. l. 2. c. 20. col. 275, 276. (l) Comment. in Esaiam, c. 34. fol. 64. A. (m) Ut supra. (Origin. l. 12. c. 7.) (n) De Animal. l. 16. c. 4.
John Wesley
102:6 A pelican - Is a solitary and mournful bird.
Robert Jamieson, A. R. Fausset and David Brown
102:6 The figures express extreme loneliness.
101:7101:7: նմանեցի ես հաւալսան յանապատի։ Եղէ ես որպէս բու յաւերակի[7380], [7380] Ոմանք.Նմանեցայ ես հա՛՛։ Ուր Ոսկան.Հաւալասան անապատի։
7 Եղայ ինչպէս բու աւերակներում,
6 Անապատին մէջի հաւալուսին նմանեցայ, Աւերակներուն բուին պէս եղայ։
Նմանեցայ ես հաւալսան յանապատի. եղէ ես որպէս բու յաւերակի:

101:7: նմանեցի ես հաւալսան յանապատի։ Եղէ ես որպէս բու յաւերակի[7380],
[7380] Ոմանք.Նմանեցայ ես հա՛՛։ Ուր Ոսկան.Հաւալասան անապատի։
7 Եղայ ինչպէս բու աւերակներում,
6 Անապատին մէջի հաւալուսին նմանեցայ, Աւերակներուն բուին պէս եղայ։
zohrab-1805▾ eastern-1994▾ western am▾
101:6101:7 Я уподобился пеликану в пустыне; я стал как филин на развалинах;
101:7 ὡμοιώθην ομοιοω like; liken πελεκᾶνι πελεκαν happen; become ὡσεὶ ωσει as if; about νυκτικόραξ νυκτικοραξ in οἰκοπέδῳ οικοπεδον site of a house
101:7 לֹֽא־ lˈō- לֹא not יֵשֵׁ֨ב׀ yēšˌēv ישׁב sit בְּ bᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior בֵּיתִי֮ bêṯˈî בַּיִת house עֹשֵׂ֪ה ʕōśˈē עשׂה make רְמִ֫יָּ֥ה rᵊmˈiyyˌā רְמִיָּה deceit דֹּבֵ֥ר dōvˌēr דבר speak שְׁקָרִ֑ים šᵊqārˈîm שֶׁקֶר lie לֹֽא־ lˈō- לֹא not יִ֝כֹּ֗ון ˈyikkˈôn כון be firm לְ lᵊ לְ to נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart עֵינָֽי׃ ʕênˈāy עַיִן eye
101:7. adsimilatus sum pelicano deserti factus sum quasi bubo solitudinumI am become like to a pelican of the wilderness: I am like a night raven in the house.
6. I am like a pelican of the wilderness; I am become as an owl of the waste places.
101:7. He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight.
101:7. He who has acted arrogantly will not dwell in the midst of my house. He who has spoken iniquity was not guided with the sight of my eyes.
I am like a pelican of the wilderness: I am like an owl of the desert:

101:7 Я уподобился пеликану в пустыне; я стал как филин на развалинах;
101:7
ὡμοιώθην ομοιοω like; liken
πελεκᾶνι πελεκαν happen; become
ὡσεὶ ωσει as if; about
νυκτικόραξ νυκτικοραξ in
οἰκοπέδῳ οικοπεδον site of a house
101:7
לֹֽא־ lˈō- לֹא not
יֵשֵׁ֨ב׀ yēšˌēv ישׁב sit
בְּ bᵊ בְּ in
קֶ֥רֶב qˌerev קֶרֶב interior
בֵּיתִי֮ bêṯˈî בַּיִת house
עֹשֵׂ֪ה ʕōśˈē עשׂה make
רְמִ֫יָּ֥ה rᵊmˈiyyˌā רְמִיָּה deceit
דֹּבֵ֥ר dōvˌēr דבר speak
שְׁקָרִ֑ים šᵊqārˈîm שֶׁקֶר lie
לֹֽא־ lˈō- לֹא not
יִ֝כֹּ֗ון ˈyikkˈôn כון be firm
לְ lᵊ לְ to
נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart
עֵינָֽי׃ ʕênˈāy עַיִן eye
101:7. adsimilatus sum pelicano deserti factus sum quasi bubo solitudinum
I am become like to a pelican of the wilderness: I am like a night raven in the house.
6. I am like a pelican of the wilderness; I am become as an owl of the waste places.
101:7. He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight.
101:7. He who has acted arrogantly will not dwell in the midst of my house. He who has spoken iniquity was not guided with the sight of my eyes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
102:7: As a sparrow alone - צפור tsippor, seems to be often used for any small bird, such as the swallow, sparrow, or the like. Bochart supposes the screech owl is intended.
Albert Barnes: Notes on the Bible - 1834
102:7: I watch, and am as a sparrow alone upon the house-top - That is, I am "sleepless;" trouble drives sleep from my eyes, and I am kept awake at night - a common effect of grief. The following remarks, copied from the "Land and the Book" (i. 54, 55), will furnish all the illustration needful of this verse. "They are a tame, troublesome, and impertinent generation, and nestle just where you don't want them. They stop up your stove and waterpipes with their rubbish, build in the windows and under the beams of the roof, and would stuff your hat full of stubble in half a day if they found it hanging in a place to suit them ... . When one of them has lost its mate - a matter of everyday occurrence - he will sit on the house-top alone, and lament by the hour his sad bereavement."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:7: watch: Psa 22:2, Psa 77:4, Psa 130:6; Deu 28:66, Deu 28:67; Job 7:13-16; Mar 14:33-37
alone: Psa 38:11; Lam 3:28-30
John Gill
102:7 I watch,.... Night after night, and take no sleep; cannot get any by reason of thoughtfulness, care, and trouble:
and am as a sparrow alone upon the housetop; or, "as a bird" (o); for there is no necessity of limiting it to a sparrow, to which the account does not seem so well to agree; for sparrows will not only perch on housetops and solitary places, but will make their nests in dwelling houses, and in places of public resort, as temples; hence David speaks of the sparrow finding an house near the altars of God, Ps 84:3 and Herodotus (p) makes mention of sparrows and other birds making their nests in the temple at Branchides; which may serve to illustrate the text last mentioned: wherefore this may be understood of any solitary bird, and especially of the owl (q); the Jews had flat roofs upon their houses, and here birds of solitude would come and sit alone in the night season, to which the psalmist likens himself; being either forsaken by his friends and acquaintance; or, being in melancholy circumstances, he chose to be alone, mourning over his sorrowful state and condition.
(o) "sicut avis", Gejerus, Schmidt. (p) Clio, sive, l. 1. c. 159. (q) "--------tectoque prophanus Incubuit bubo" Ovid. Metamorph. l. 6. Fab. 8. "E tectis strix", &c. Tibullus, l. 1. Eleg. 5. v. 52.
101:8101:8: տքնեցայ եւ եղէ ես որպէս ճնճղուկ միայն ՚ի տանիս։
[7] տքնեցի ու դարձայ ինչպէս մենաւոր ճնճղուկ տանիքում:
7 Անքուն մնացի ու նման եղայ Տանիքին վրայ մինակ եղող ճնճղուկին։
Տքնեցայ եւ եղէ ես որպէս ճնճղուկ միայն ի տանիս:

101:8: տքնեցայ եւ եղէ ես որպէս ճնճղուկ միայն ՚ի տանիս։
[7] տքնեցի ու դարձայ ինչպէս մենաւոր ճնճղուկ տանիքում:
7 Անքուն մնացի ու նման եղայ Տանիքին վրայ մինակ եղող ճնճղուկին։
zohrab-1805▾ eastern-1994▾ western am▾
101:7101:8 не сплю и сижу, как одинокая птица на кровле.
101:8 ἠγρύπνησα αγρυπνεω slumberless; sleepless καὶ και and; even ἐγενήθην γινομαι happen; become ὡσεὶ ωσει as if; about στρουθίον στρουθιον little sparrow μονάζον μοναζω in; on δώματι δωμα housetop
101:8 לַ la לְ to † הַ the בְּקָרִ֗ים bbᵊqārˈîm בֹּקֶר morning אַצְמִ֥ית ʔaṣmˌîṯ צמת be silent כָּל־ kol- כֹּל whole רִשְׁעֵי־ rišʕê- רָשָׁע guilty אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to הַכְרִ֥ית haḵrˌîṯ כרת cut מֵֽ mˈē מִן from עִיר־ ʕîr- עִיר town יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH כָּל־ kol- כֹּל whole פֹּ֥עֲלֵי pˌōʕᵃlê פעל make אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
101:8. vigilavi et fui sicut avis solitaria super tectumI have watched, and am become as a sparrow all alone on the housetop.
7. I watch, and am become like a sparrow that is alone upon the housetop.
101:8. I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD.
101:8. In the morning, I executed all the sinners of the earth, so that I might scatter all the workers of iniquity from the city of the Lord.
I watch, and am as a sparrow alone upon the house top:

101:8 не сплю и сижу, как одинокая птица на кровле.
101:8
ἠγρύπνησα αγρυπνεω slumberless; sleepless
καὶ και and; even
ἐγενήθην γινομαι happen; become
ὡσεὶ ωσει as if; about
στρουθίον στρουθιον little sparrow
μονάζον μοναζω in; on
δώματι δωμα housetop
101:8
לַ la לְ to
הַ the
בְּקָרִ֗ים bbᵊqārˈîm בֹּקֶר morning
אַצְמִ֥ית ʔaṣmˌîṯ צמת be silent
כָּל־ kol- כֹּל whole
רִשְׁעֵי־ rišʕê- רָשָׁע guilty
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
לְ lᵊ לְ to
הַכְרִ֥ית haḵrˌîṯ כרת cut
מֵֽ mˈē מִן from
עִיר־ ʕîr- עִיר town
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
פֹּ֥עֲלֵי pˌōʕᵃlê פעל make
אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
101:8. vigilavi et fui sicut avis solitaria super tectum
I have watched, and am become as a sparrow all alone on the housetop.
7. I watch, and am become like a sparrow that is alone upon the housetop.
101:8. I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD.
101:8. In the morning, I executed all the sinners of the earth, so that I might scatter all the workers of iniquity from the city of the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
8. "Одинокая птица на кровле" - вероятно, так называемый синий дрозд, устраивающий свои гнезда на верху жилищ и утесов.
Adam Clarke: Commentary on the Bible - 1831
102:8: They that are mad against me are sworn against me - The Chaldeans are determined to destroy us; and they have bound themselves by oath to do it. See a similar case related Act 23:12-14, where a number of Jews had bound themselves by an oath neither to eat nor drink till they had slain Paul.
Albert Barnes: Notes on the Bible - 1834
102:8: Mine enemies reproach me all the day - Continually. They reproach me as one of thy people; or, I bear reproaches in common with others, and it becomes to me a personal matter, so entirely are my feelings and interests identified with those of thy people. Perhaps there were also, mingled with this, personal reproaches and calumnies.
And they that are mad against me - Angry; excited even to madness.
Are sworn against me - literally, "swear by me," or against me. The meaning is, that they have conspired together under the solemnity of an oath to do me harm. It is not the wrath of an individual that I am to meet, but the combined wrath of those who act under the solemnities of an oath. Compare Act 23:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:8: Mine: Psa 31:11-13, Psa 55:3, Psa 69:9, Psa 69:10, Psa 69:20, Psa 89:51; Rom 15:3
mad: Psa 2:1; Luk 6:11; Act 7:54, Act 26:11
sworn: Acts 23:12-35
Geneva 1599
102:8 Mine enemies reproach me all the day; [and] they that are mad against me are (f) sworn against me.
(f) Have conspired my death.
John Gill
102:8 Mine enemies reproach me all the day,.... For his principles and practices, being different from theirs; for his religion, and preciseness in it; for his faith and profession of it, and for his holy walk and conversation. Good men have their enemies, and always had; but then they are such who are also enemies to God and Christ, and true religion; and these, not content to reproach now and then, continually throw out their scoffs and jeers; which is not grateful, and is here mentioned as an article of complaint; though the saints should reckon reproach for the sake of Christ and religion greater riches than all the treasures in Egypt:
and they that are mad against me; as the Jews were against Christ, because of his miracles, doctrine, and success, and therefore sought to take away his life; and as the Apostle Paul before conversion was, even exceeding mad against the saints, and persecuted them to strange cities, Lk 6:11, so were the psalmist's enemies quite outrageous and implacable, being his sworn enemies, as follows:
are sworn against me: laid themselves under a curse, to do him all the mischief they could, and it may be to take away his life; as those who sware they would neither eat nor drink till they had killed Paul, Acts 23:12 or they sware to lies, false charges and accusations brought against him, like those that Jezebel suborned against Naboth: or "they sware by me" (r); as the words may be rendered; they sware by his calamities and distresses, and wished they might be as he was, if they did not do so and so; and took his name for a curse.
(r) "per me jurant", Tigurine version, Musculus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
102:8 sworn against me--or literally, "by me," wishing others as miserable as I am (Num 5:21).
101:9101:9: Նախատեցին զիս թշնամիք զօրհանապազ, եւ գովիչք իմ ինեւ՛ երդնուին[7381]։ [7381] Ոմանք.Թշնամիք իմ զօրհա՛՛։
8 Թշնամիներս ամէն օր նախատեցին ինձ, եւ ինձ գովողներն ինձնով երդուեցին:
8 Ամէն օր իմ թշնամիներս զիս կը նախատեն, Իմ վրաս սաստիկ բարկացողները ինծի դէմ երդում կ’ընեն։
Նախատեցին զիս թշնամիք իմ զօրհանապազ, եւ [626]գովիչք իմ ինեւ երդնուին:

101:9: Նախատեցին զիս թշնամիք զօրհանապազ, եւ գովիչք իմ ինեւ՛ երդնուին[7381]։
[7381] Ոմանք.Թշնամիք իմ զօրհա՛՛։
8 Թշնամիներս ամէն օր նախատեցին ինձ, եւ ինձ գովողներն ինձնով երդուեցին:
8 Ամէն օր իմ թշնամիներս զիս կը նախատեն, Իմ վրաս սաստիկ բարկացողները ինծի դէմ երդում կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
101:8101:9 Всякий день поносят меня враги мои, и злобствующие на меня клянут мною.
101:9 ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day ὠνείδιζόν ονειδιζω disparage; reproach με με me οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine καὶ και and; even οἱ ο the ἐπαινοῦντές επαινεω applaud με με me κατ᾿ κατα down; by ἐμοῦ εμου my ὤμνυον ομνυω swear
101:9. tota die exprobrabant mihi inimici mei exultantes per me iurabantAll the day long my enemies reproached me: and they that praised me did swear against me.
8. Mine enemies reproach me all the day; they that are mad against me do curse by me.
Mine enemies reproach me all the day; [and] they that are mad against me are sworn against me:

101:9 Всякий день поносят меня враги мои, и злобствующие на меня клянут мною.
101:9
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
ὠνείδιζόν ονειδιζω disparage; reproach
με με me
οἱ ο the
ἐχθροί εχθρος hostile; enemy
μου μου of me; mine
καὶ και and; even
οἱ ο the
ἐπαινοῦντές επαινεω applaud
με με me
κατ᾿ κατα down; by
ἐμοῦ εμου my
ὤμνυον ομνυω swear
101:9. tota die exprobrabant mihi inimici mei exultantes per me iurabant
All the day long my enemies reproached me: and they that praised me did swear against me.
8. Mine enemies reproach me all the day; they that are mad against me do curse by me.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. "Клянут мною". Трагическая судьба еврейского народа сделала последнего предметом клятвы для других. Когда кому-либо желают высказать зложелания, то ничего не находят более выразительного, как сказать "пусть будет с тобою, как совершилось с евреями".
Adam Clarke: Commentary on the Bible - 1831
102:9: I have eaten ashes like bread - Fearful of what they might do, we all humbled ourselves before thee, and sought thy protection; well knowing that, unless we were supernaturally assisted, we must all have perished; our enemies having sworn our destruction.
Albert Barnes: Notes on the Bible - 1834
102:9: For I have eaten ashes like bread - I have seated myself in ashes in my grief (compare Job 2:8; Job 42:6; Isa 58:5; Isa 61:3; Jon 3:6; Dan 9:3; Mat 11:21); and ashes have become, as it were, my food. The ashes in which he sat had been mingled with his food.
And mingled my drink with weeping - Tears have fallen into the cup from which I drank, and have become a part of my drink. The idea is, that he had shed copious tears; and that even when he took his food, there was no respite to his grief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:9: I Have: Psa 69:21; Isa 44:20; Lam 3:15, Lam 3:16; Mic 1:10, Mic 7:17
mingled: Psa 42:3, Psa 80:5; Job 3:24; Lam 3:48, Lam 3:49
Carl Friedrich Keil and Franz Delitzsch
102:9
Ashes are his bread (cf. Lam 3:16), inasmuch as he, a mourner, sits in ashes, and has thrown ashes all over himself, Job 2:8; Ezek 27:30. The infected שׁקּוי has שׁקּוּ = שׁקּוּו for its principal form, instead of which it is שׁקּוּי in Hos 2:7. "That Thou hast lifted me up and cast me down" is to be understood according to Job 30:22. First of all God has taken away the firm ground from under his feet, then from aloft He has cast him to the ground - an emblem of the lot of Israel, which is removed from its fatherland and cast into exile, i.e., into a strange land. In that passage the days of his life are כּצל נטוּי, like a lengthened shadow, which grows longer and longer until it is entirely lost in darkness, Ps 109:23. Another figure follows: he there becomes like an (uprooted) plant which dries up.
Geneva 1599
102:9 For I have (g) eaten ashes like bread, and mingled my drink with weeping,
(g) I have not risen out of my mourning to take my refreshment.
John Gill
102:9 For I have eaten ashes like bread,.... He sitting in ashes, as Job did, and rolling himself in them in the manner of mourners; and, having no other table than the ground to eat his food upon, he might eat ashes along with it; and by an hypallage of the words, the sense may be, that he ate bread like ashes, no more savoured and relished it, or was nourished by it, than if he had eaten ashes; the meaning is, that he was fed with the bread of adversity, and water of affliction:
and mingled my drink with weeping; that is, with tears; as he drank, the tears ran down his cheeks, and mixed with the liquor in his cup; he was fed with the bread of tears, and had them to drink in great measure; these were his meat and his drink, day and night, while enemies reproached him, swore at him, against him, and by him; see Ps 80:5.
John Wesley
102:9 Bread - The sense is, dust and ashes are as familiar to me as the eating of my bread; I cover my head with them; I sit, yea, lie down in them, as mourners often did.
Robert Jamieson, A. R. Fausset and David Brown
102:9 ashes--a figure of grief, my bread; weeping or tears, my drink (Ps 80:5).
101:10101:10: Զմոխիր որպէս հաց կերայ, եւ զըմպելի իմ արտասուօք խառնեցի[7382]։ [7382] Ոմանք.Որպէս զհաց կերայ։
9 Մոխիր կերայ հացի տեղ, եւ ըմպելիքս արտասուքով խառնեցի
9 Վասն զի մոխիրը հացի պէս կերայ Ու խմելիքս արցունքով խառնեցի՝
Զմոխիր որպէս հաց կերայ, եւ զըմպելին իմ արտասուօք խառնեցի:

101:10: Զմոխիր որպէս հաց կերայ, եւ զըմպելի իմ արտասուօք խառնեցի[7382]։
[7382] Ոմանք.Որպէս զհաց կերայ։
9 Մոխիր կերայ հացի տեղ, եւ ըմպելիքս արտասուքով խառնեցի
9 Վասն զի մոխիրը հացի պէս կերայ Ու խմելիքս արցունքով խառնեցի՝
zohrab-1805▾ eastern-1994▾ western am▾
101:9101:10 Я ем пепел, как хлеб, и питье мое растворяю слезами,
101:10 ὅτι οτι since; that σποδὸν σποδος ashes ὡσεὶ ωσει as if; about ἄρτον αρτος bread; loaves ἔφαγον φαγω swallow; eat καὶ και and; even τὸ ο the πόμα πομα drink μου μου of me; mine μετὰ μετα with; amid κλαυθμοῦ κλαυθμος weeping ἐκίρνων κιρναω mix
101:10. quia cinerem sicut panem comedi et potum meum cum fletu miscuiFor I did eat ashes like bread, and mingled my drink with weeping.
9. For I have eaten ashes like bread, and mingled my drink with weeping.
For I have eaten ashes like bread, and mingled my drink with weeping:

101:10 Я ем пепел, как хлеб, и питье мое растворяю слезами,
101:10
ὅτι οτι since; that
σποδὸν σποδος ashes
ὡσεὶ ωσει as if; about
ἄρτον αρτος bread; loaves
ἔφαγον φαγω swallow; eat
καὶ και and; even
τὸ ο the
πόμα πομα drink
μου μου of me; mine
μετὰ μετα with; amid
κλαυθμοῦ κλαυθμος weeping
ἐκίρνων κιρναω mix
101:10. quia cinerem sicut panem comedi et potum meum cum fletu miscui
For I did eat ashes like bread, and mingled my drink with weeping.
9. For I have eaten ashes like bread, and mingled my drink with weeping.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11. Есть хлеб, растворенный слезами, значит всегда быть в угнетенном настроении. - "Вознес меня и низверг меня". Когда-то еврейский народ, пользуясь покровительством ему Господа, достиг необычайного величия среди народов Востока, теперь же его положение - полно унижения. Можно видеть в этом выражении и такое сравнение: насланные Господом на евреев бедствия были вихрем, который крутил их и вертел, а потом разбросал по всему Востоку, как разбрасывается пыль.
Adam Clarke: Commentary on the Bible - 1831
102:10: For thou hast lifted me up, and cast me down - Thou hast lifted me on high, that thou mightest dash me down with the greater force.
We were exalted in thy favor beyond any people, and now thou hast made us the lowest and most abject of the children of men.
Albert Barnes: Notes on the Bible - 1834
102:10: Because of thine indignation and thy wrath - Hebrew, "From the face of thine indignation," etc. That is - he regarded all his sufferings as proof of the indignation and wrath of God against him. See Psa 90:7-9.
For thou hast lifted me up - In former times. Thou hadst given me prosperity; thou hadst given me an elevated and honorable place among men.
And cast me down - Thou hast brought me into a low condition, and I feel it all the more from the fact that I had enjoyed prosperity. Compare the notes at Psa 30:7. The passage, however, is susceptible of another interpretation: "Thou hast lifted me up, and cast me away." That is, Thou hast lifted me from the ground as a storm or tempest takes up a light thing, and hast whirled me away. This idea occurs in Isa 22:18. See the notes at that passage. The former, however, seems to me to be the more correct interpretation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:10: Because: Psa 38:3, Psa 38:18, Psa 39:11, Psa 90:7-9; Lam 1:18, Lam 3:39-42, Lam 5:16; Dan 9:8-14; Rom 3:19
thou hast: Psa 30:6, Psa 30:7, Psa 73:18-20, Psa 147:6; Sa1 2:7, Sa1 2:8; Ch2 25:8; Co2 4:9
Geneva 1599
102:10 Because of thine (h) indignation and thy wrath: for thou hast lifted me up, and cast me down.
(h) He shows that not only the afflictions moved him, but chiefly the feeling of God's displeasure.
John Gill
102:10 Because of thine indignation and thy wrath,.... This was the burden of his complaint, what gave him the greatest uneasiness; not so much the reproach of his enemies, and his other outward afflictions, as the sense he had of God's wrath and indignation. The people of God are as deserving of his wrath as others; and when they are awakened to a sense of sin and danger, or the law enters into their consciences, it works wrath there, and leaves nothing but a fearful looking for of judgment and fiery indignation, till comfort is given; and under afflictive providences they are very ready to conclude, that the wrath of God is upon them; but this is only their apprehension of things; it is not in reality: for God has not appointed them to wrath, and has swore he will not be wroth with them; Christ has bore it for them, in their room and stead; and being justified by his blood and righteousness, they are saved from it; but then the sense they have of it is very terrible, and there is no rest, peace, and comfort in their souls, while under the apprehensions of it:
for thou hast lifted me up, and cast me down; as a man that, in wrestling, has the advantage of his antagonist, lifts him up as high as he can, that he may throw him with the greater force upon the ground; in like manner the psalmist thought the Lord was dealing with him: or this may express his changeable state and condition, sometimes lifted up, and sometimes cast down, and which is the case of every believer, more or less; all have their liftings up, and their castings down: when God first calls them by his grace, he raises them from a low estate, lifts them up out of an horrible pit, takes them from the dunghill, sets them among princes to inherit the throne of glory: when he comforts them with the consolations of his Spirit, he is the lifter up of their heads; when he grants his presence, and lifts up the light of his countenance: when he discovers his love, and makes their mountain to stand strong; when he shows them their interest in himself, as their covenant God, in Christ, as their Redeemer and Saviour, and grants them the communion of the Holy Ghost; and when their graces are in lively exercise, then is it a time of lifting up: and they are cast down when corruptions prevail, when grace is weak, when God hides his face, and when afflictions lie heavy on them: this was now the case of the psalmist, and perhaps the remembrance of his liftings up in former times was an aggravation of it.
John Wesley
102:10 Lifted me - As a man lifts up a thing as high as he can, that he may cast it to the ground with greater force.
Robert Jamieson, A. R. Fausset and David Brown
102:10 lifted . . . cast me down--or, "cast me away" as stubble by a whirlwind (Is 64:6).
101:11101:11: Յերեսաց բարկութեան սրտմտութեան քո, զի դու բարձրացուցեր եւ խոնարհեցուցեր զիս։
10 քո բարկութեան ու զայրոյթի պատճառով, քանզի դու ինձ բարձրացրիր եւ վայր գցեցիր:
10 Քու բարկութեանդ ու սրտմտութեանդ համար՝ Վասն զի զիս վերցուցիր ու նետեցիր։
յերեսաց բարկութեան սրտմտութեան քո, զի դու բարձրացուցեր եւ խոնարհեցուցեր զիս:

101:11: Յերեսաց բարկութեան սրտմտութեան քո, զի դու բարձրացուցեր եւ խոնարհեցուցեր զիս։
10 քո բարկութեան ու զայրոյթի պատճառով, քանզի դու ինձ բարձրացրիր եւ վայր գցեցիր:
10 Քու բարկութեանդ ու սրտմտութեանդ համար՝ Վասն զի զիս վերցուցիր ու նետեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
101:10101:11 от гнева Твоего и негодования Твоего, ибо Ты вознес меня и низверг меня.
101:11 ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the ὀργῆς οργη passion; temperament σου σου of you; your καὶ και and; even τοῦ ο the θυμοῦ θυμος provocation; temper σου σου of you; your ὅτι οτι since; that ἐπάρας επαιρω lift up; rear up κατέρραξάς καταρρασσω me
101:11. a facie indignationis et irae tuae quia elevasti me et adlisisti meBecause of thy anger and indignation: for having lifted me up thou hast thrown me down.
10. Because of thine indignation and thy wrath: for thou hast taken me up, and cast me away.
Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down:

101:11 от гнева Твоего и негодования Твоего, ибо Ты вознес меня и низверг меня.
101:11
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῆς ο the
ὀργῆς οργη passion; temperament
σου σου of you; your
καὶ και and; even
τοῦ ο the
θυμοῦ θυμος provocation; temper
σου σου of you; your
ὅτι οτι since; that
ἐπάρας επαιρω lift up; rear up
κατέρραξάς καταρρασσω me
101:11. a facie indignationis et irae tuae quia elevasti me et adlisisti me
Because of thy anger and indignation: for having lifted me up thou hast thrown me down.
10. Because of thine indignation and thy wrath: for thou hast taken me up, and cast me away.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
102:11: My days are like a shadow that declineth - Or rather, My days decline like the shadow. I have passed my meridian, and the sun of my prosperity is about to set for ever. There may be here an allusion to the declination of the sun towards the south, which, by shortening their days, would greatly lengthen their nights. Similar to the exclamation of a contemporary prophet, Jer 8:20 : "The harvest is past, the summer is ended, and we are not saved." There is now scarcely any human hope of our deliverance.
Albert Barnes: Notes on the Bible - 1834
102:11: My days are like a shadow that declineth - The shadow made by the gnomon on a sun-dial, which marks the hours as they pass. See Kg2 20:10. The idea is that the shadow made by the descending sun was about to disappear altogether. It had become less distinct and clear, and it would soon vanish. It would seem from this, that the dial was so made that the shadow indicating the hour ascended when the sun ascended, and declined when the sun went down. See the notes at Isa 38:8.
And I am withered like grass - See the notes at Psa 102:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:11: My days: Psa 102:3, Psa 39:5, Psa 39:6, Psa 109:23, Psa 144:4; Job 14:2; Ecc 6:12; Jam 4:14
I am withered: Psa 102:4; Isa 40:6-8; Jam 1:10; Pe1 1:24
John Gill
102:11 My days are like a shadow that declineth,.... Or, "that is stretched out" (s), which, though it may appear long, is soon at an end; as it does appear longer when the sun sets (t), and departs from the earth: he reckons his life not by months and years, but by days; and these he compares to a "shadow", which has no substance in it; his age being as nothing before the Lord, and has much darkness and obscurity in it; his days being days of darkness, affliction, and trouble, and quickly gone, as man's life is; there is no abiding; see 1Chron 29:15. Pindar (u) calls man the dream of a shadow:
and I am withered like grass; which in the morning is flourishing, is cut down at noon, and withered at evening: this is the case of all flesh, however beautiful and goodly it may look; it is weak, frail, and mortal; cannot stand before the force of afflictions, which quickly consume strength and beauty, and much less before the scythe of death; see Ps 90:5.
(s) "inclinata", Pagninus, Montanus, Piscator, Musculus, Cocceius; "extensa", Michaelis. (t) "Et sol crescentes decedens duplicat umbras", Virgil. Bacol. Eclog. 2. (u) Pyth. Ode 8.
Robert Jamieson, A. R. Fausset and David Brown
102:11 shadow . . . declineth--soon to vanish in the darkness of night.
101:12101:12: Աւուրք իմ որպէս հովանի՛ անցին, եւ ես որպէս խոտ ցամաքեցայ։
11 Օրերս անցան ստուերի պէս, եւ ես ցամաքեցի ինչպէս խոտ:
11 Իմ օրերս երկնցած ստուերի պէս եղան Ու ես խոտի պէս չորցայ։
Աւուրք իմ որպէս հովանի անցին, եւ ես որպէս խոտ ցամաքեցայ:

101:12: Աւուրք իմ որպէս հովանի՛ անցին, եւ ես որպէս խոտ ցամաքեցայ։
11 Օրերս անցան ստուերի պէս, եւ ես ցամաքեցի ինչպէս խոտ:
11 Իմ օրերս երկնցած ստուերի պէս եղան Ու ես խոտի պէս չորցայ։
zohrab-1805▾ eastern-1994▾ western am▾
101:11101:12 Дни мои как уклоняющаяся тень, и я иссох, как трава.
101:12 αἱ ο the ἡμέραι ημερα day μου μου of me; mine ὡσεὶ ωσει as if; about σκιὰ σκια shadow; shade ἐκλίθησαν κλινω bend; tip over καὶ και and; even ἐγὼ εγω I ὡσεὶ ωσει as if; about χόρτος χορτος grass; plant ἐξηράνθην ξηραινω wither; dry
101:12. dies mei quasi umbra inclinati sunt et ego quasi faenum aruiMy days have declined like a shadow, and I am withered like grass.
11. My days are like a shadow that declineth; and I am withered like grass.
My days [are] like a shadow that declineth; and I am withered like grass:

101:12 Дни мои как уклоняющаяся тень, и я иссох, как трава.
101:12
αἱ ο the
ἡμέραι ημερα day
μου μου of me; mine
ὡσεὶ ωσει as if; about
σκιὰ σκια shadow; shade
ἐκλίθησαν κλινω bend; tip over
καὶ και and; even
ἐγὼ εγω I
ὡσεὶ ωσει as if; about
χόρτος χορτος grass; plant
ἐξηράνθην ξηραινω wither; dry
101:12. dies mei quasi umbra inclinati sunt et ego quasi faenum arui
My days have declined like a shadow, and I am withered like grass.
11. My days are like a shadow that declineth; and I am withered like grass.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. "Дни мои - как уклоняющаяся тень". Тень не имеет определенной величины, так и жизнь пленного еврея не имеет устойчивости: в окружающих его бедствиях она так же легко может исчезнуть и прекратиться, как исчезает тень предмета, когда случайное облачко набежит и закроет солнце.
Adam Clarke: Commentary on the Bible - 1831
102:12: But thou, O Lord, shalt endure for ever - Our life is a shadow; we can scarcely be called beings when compared with thee, for thou art eternal. Have mercy upon us, creatures of a day, and thy kindness shall be a memorial in all our generations.
Albert Barnes: Notes on the Bible - 1834
102:12: But thou, O Lord, shalt endure for ever - Though my condition has been changed, though I have been cast down from an exalted position, though kingdoms rise and fall, yet thou art unchanged. Thy purposes will abide. Thy promises will be fulfilled. Thy character is the same. As thou hast been the hearer of prayer in past times, so thou art now. As thou hast interposed in behalf of thy people in other ages, so thou wilt now. As thy people in affliction have been permitted to come to thee, so they may come to thee now. The psalmist here brings to his own mind, as an encouragement in trouble, as we may at all times, the fact that God is an unchanging God; that he always lives; that he is ever the same. We could have no ground of hope if God changed; if he formed purposes only to abandon them; if he made promises only to disregard them; if today he were a Being of mercy and goodness, and tomorrow would be merely a Being of justice and wrath. This argument is enlarged upon in Psa 102:25-28.
And thy remembrance unto all generations - Thy memory; or, the remembrance of thee. My days are like a shadow. I shall pass away, and be forgotten. No one will recollect me; no one will feel any interest in remembering that I have ever lived (see the notes at Psa 31:12). But while one knows that this must be so in regard to himself and to all other people - that he and they are alike to be forgotten - he may also feel that there is One who will never be forgotten. God will never pass away. He will be always the same. All the hopes of the church - of the world - are based on this. It is not on man - on any one individual - on any number of people - for they will all alike pass away and be forgotten; but one generation of people after another, to the end of time, may call on God, and find him an ever-living, an unchanged and unchangeable protector and friend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:12: thou: Psa 102:24-27, Psa 9:7, Psa 90:1, Psa 90:2; Deu 33:27; Isa 44:6, Isa 60:15; Lam 5:19; Heb 13:8; Rev 1:17, Rev 1:18
thy remembrance: Psa 135:13; Exo 3:15
Carl Friedrich Keil and Franz Delitzsch
102:12
When the church in its individual members dies off on a foreign soil, still its God, the unchangeable One, remains, and therein the promise has the guarantee of its fulfilment. Faith lays hold upon this guarantee as in Ps 90. It becomes clear from Ps 9:8 and Lam 5:19 how תּשׁב is to be understood. The Name which Jahve makes Himself by self-attestation never falls a prey to the dead past, it is His ever-living memorial (זכר, Ex 3:15). Thus, too, will He restore Jerusalem; the limit, or appointed time, to which the promise points is, as his longing tells the poet, now come. מועד, according to Ps 75:3; Hab 2:3, is the juncture, when the redemption by means of the judgment on the enemies of Israel shall dawn. לחננהּ, from the infinitive חנן, has ĕ, flattened from ă, in an entirely closed syllable. רצה seq. acc. signifies to have pleasure in anything, to cling to it with delight; and חנן, according to Prov 14:21, affirms a compassionate, tender love of the object. The servants of God do not feel at home in Babylon, but their loving yearning lingers over the ruins, the stones and the heaps of the rubbish (Neh 4:2), of Jerusalem.
Geneva 1599
102:12 But thou, O LORD, shalt (i) endure for ever; and thy remembrance unto all generations.
(i) Though we are frail, yet your promise is sure, and the remembrance of it will confirm us forever.
John Gill
102:12 But thou, O Lord, shalt endure for ever,.... This address is made to Christ, as is clear from Ps 102:25, compared with Heb 1:10, who is a divine Person, endures for ever, is from everlasting to everlasting, unchangeably the same in his love, power, wisdom, faithfulness, &c. and though he died as man, he will die no more; he is alive, and lives for evermore; and because he lives, his people shall live also; and he will come again to take them to himself: and, as Mediator, he is King for ever; always continues, as such, to rule over, protect, and defend his people; and is a Priest for ever, and ever lives to make intercession for them; and his blood, righteousness, and sacrifice, have a constant virtue in them, to take away sin, and secure from it: the consideration of the perpetuity of Christ, in his person and offices, was a comfort to the psalmist under his troubles, and in a view of his own declining state: the Targum is,
"but thou, O Lord, thy habitation continues for ever in heaven:''
and thy remembrance to all generations; the remembrance of his name Jehovah, or Jesus, or Immanuel, or any other, is sweet and precious to his saints in all ages; and so the remembrance of his works, of what he has done and suffered, especially the great work of redemption; for the remembrance of which the ordinance of the Lord's supper is appointed to be continued till his second coming; and his Gospel is an everlasting one, which will transmit the memory of him to men in every age, to the end of the world; and though all flesh is as grass, and every man dies, even the ministers of the word, yet that itself lives for ever. Aben Ezra reads "thy throne", as agreeing with Lam 5:19, but Kimchi observes that this reading is owing to a bad copy.
John Wesley
102:12 Remembrance - Thy name, Jehovah, which is called by this very word, God's remembrance, or memorial, and that unto all generations, Ex 3:15.
Robert Jamieson, A. R. Fausset and David Brown
102:12 Contrast with man's frailty (compare Ps 90:1-7).
thy remembrance--that by which Thou art remembered, Thy promise.
101:13101:13: Դու Տէր յաւիտեա՛ն կաս, եւ յիշատակ քո ազգէ մինչեւ յազգ։
12 Դու, Տէ՛ր, յաւերժ ես, եւ սերնդից սերունդ է յիշատակը քո:
12 Բայց դուն, ո՛վ Տէր, յաւիտեան կը կենաս Եւ քու յիշատակդ՝ ազգէ մինչեւ ազգ։
Դու, Տէր, յաւիտեան կաս, եւ յիշատակ քո ազգէ մինչեւ յազգ:

101:13: Դու Տէր յաւիտեա՛ն կաս, եւ յիշատակ քո ազգէ մինչեւ յազգ։
12 Դու, Տէ՛ր, յաւերժ ես, եւ սերնդից սերունդ է յիշատակը քո:
12 Բայց դուն, ո՛վ Տէր, յաւիտեան կը կենաս Եւ քու յիշատակդ՝ ազգէ մինչեւ ազգ։
zohrab-1805▾ eastern-1994▾ western am▾
101:12101:13 Ты же, Господи, вовек пребываешь, и память о Тебе в род и род.
101:13 σὺ συ you δέ δε though; while κύριε κυριος lord; master εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever μένεις μενω stay; stand fast καὶ και and; even τὸ ο the μνημόσυνόν μνημοσυνον remembrance σου σου of you; your εἰς εις into; for γενεὰν γενεα generation καὶ και and; even γενεάν γενεα generation
101:13. tu autem Domine in aeternum permanes memoriale tuum in generatione et generationeBut thou, O Lord, endurest for ever: and thy memorial to all generations.
12. But thou, O LORD, shalt abide for ever; and thy memorial unto all generations.
But thou, O LORD, shalt endure for ever; and thy remembrance unto all generations:

101:13 Ты же, Господи, вовек пребываешь, и память о Тебе в род и род.
101:13
σὺ συ you
δέ δε though; while
κύριε κυριος lord; master
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
μένεις μενω stay; stand fast
καὶ και and; even
τὸ ο the
μνημόσυνόν μνημοσυνον remembrance
σου σου of you; your
εἰς εις into; for
γενεὰν γενεα generation
καὶ και and; even
γενεάν γενεα generation
101:13. tu autem Domine in aeternum permanes memoriale tuum in generatione et generatione
But thou, O Lord, endurest for ever: and thy memorial to all generations.
12. But thou, O LORD, shalt abide for ever; and thy memorial unto all generations.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
13. Помилование Богом праведника есть снисхождение к последнему. Бог вечен, Его обетования о спасении из плена несомненно исполнятся, но праведник еврейский, в частности то поколение людей, которое сейчас в плену, не вечно, жизнь их ограничена. Писатель и молит Господа исполнить свои обетования над этим поколением людей, исстрадавшихся в плену.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 But thou, O LORD, shalt endure for ever; and thy remembrance unto all generations. 13 Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come. 14 For thy servants take pleasure in her stones, and favour the dust thereof. 15 So the heathen shall fear the name of the LORD, and all the kings of the earth thy glory. 16 When the LORD shall build up Zion, he shall appear in his glory. 17 He will regard the prayer of the destitute, and not despise their prayer. 18 This shall be written for the generation to come: and the people which shall be created shall praise the LORD. 19 For he hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth; 20 To hear the groaning of the prisoner; to loose those that are appointed to death; 21 To declare the name of the LORD in Zion, and his praise in Jerusalem; 22 When the people are gathered together, and the kingdoms, to serve the LORD.
Many exceedingly great and precious comforts are here thought of, and mustered up, to balance the foregoing complaints; for unto the upright there arises light in the darkness, so that, though they are cast down, they are not in despair. It is bad with the psalmist himself, bad with the people of God; but he has many considerations to revive himself with.
I. We are dying creatures, and our interests and comforts are dying, but God is an everliving everlasting God (v. 12): "My days are like a shadow; there is no remedy; night is coming upon me; but, thou, O Lord! shalt endure for ever. Our life is transient, but thine is permanent; our friends die, but thou our God diest not; what threatened us cannot touch thee; our names will be written in the dust and buried in oblivion, but thy remembrance shall be unto all generations; to the end of time, nay, to eternity, thou shalt be known and honoured." A good man loves God better than himself, and therefore can balance his own sorrow and death with the pleasing thought of the unchangeable blessedness of the Eternal Mind. God endures forever, his church's faithful patron and protector; and, his honour and perpetual remembrance being very much bound up in her interests, we may be confident that they shall not be neglected.
II. Poor Zion is now in distress, but there will come a time for her relief and succour (v. 13): Thou shalt arise and have mercy upon Zion. The hope of deliverance is built upon the goodness of God--"Thou wilt have mercy upon Zion, for she has become an object of thy pity;" and upon the power of God--"Thou shalt arise and have mercy, shalt stir up thyself to do it, shalt do it in contempt of all the opposition made by the church's enemies." The zeal of the Lord of hosts shall do this. That which is very encouraging is that there is a time set for the deliverance of the church, which not only will come some time, but will come at the time appointed, the time which Infinite Wisdom has appointed (and therefore it is the best time) and which Eternal Truth has fixed it to, and therefore it is a certain time, and shall not be forgotten nor further adjourned. At the end of seventy years, the time to favour Zion, by delivering her from the daughter of Babylon, was to come, and at length it did come. Zion was now in ruins, that is, the temple that was built in the city of David: the favouring of Zion is the building of the temple up again, as it is explained, v. 16. This is expected from the favour of God; that will set all to rights, and nothing but that, and therefore Daniel prays (Dan. ix. 17), Cause thy face to shine upon thy sanctuary, which is desolate. The building up of Zion is as great a favour to any people as they can desire. No blessing more desirable to a ruined state than the restoring and re-establishing of their church-privileges. Now this is here wished for and longed for, 1. Because it would be a great rejoicing to Zion's friends (v. 14): Thy servants take pleasure even in the stones of the temple, though they were thrown down and scattered, and favour the dust, the very rubbish and ruins of it. Observe here, When the temple was ruined, yet the stones of it were to be had for a new building, and there were those who encouraged themselves with that, for they had a favour even for the dust of it. Those who truly love the church of God love it when it is in affliction as well as when it is in prosperity; and it is a good ground to hope that God will favour the ruins of Zion when he puts it into the heart of his people to favour them, and to show that they do so by their prayers and by their endeavours; as it is also a good plea with God for mercy for Zion that there are those who are so affectionately concerned for her, and are waiting for the salvation of the Lord. 2. Because it would have a good influence upon Zion's neighbours, v. 15. It will be a happy means perhaps of their conversion, at least of their conviction; for so the heathen shall fear the name of the Lord, shall have high thoughts of him and his people, and even the kings of the earth shall be affected with his glory. They shall have better thoughts of the church of God than they have had, when God by his providence thus puts an honour upon it; they shall be afraid of doing any thing against it when they see God taking its part; nay, they shall say, We will go with you, for we have seen that God is with you, Zech. viii. 23. Thus it is said (Esth. viii. 17) that many of the people of the land became Jews, for the fear of the Jews fell upon them. 3. Because it would redound to the honour of Zion's God (v. 16): When the Lord shall build up Zion. They take it for granted it will be done, for God himself has undertaken it, and he shall then appear in his glory; and for that reason all that have made his glory their highest end desire it and pray for it. Note, The edifying of the church will be the glorifying of God, and therefore we may be assured it will be done in the set time. Those that pray in faith, Father, glorify thy name, may receive the same answer to that prayer which was given to Christ himself by a voice from heaven, I have both glorified it and I will glorify it yet again, though now for a time it may be eclipsed.
III. The prayers of God's people now seem to be slighted and no notice taken of them, but they will be reviewed and greatly encouraged (v. 17): He will regard the prayer of the destitute. It was said (v. 16) that God will appear in his glory, such a glory as kings themselves shall stand in awe of, v. 15. When great men appear in their glory they are apt to look with disdain upon the poor that apply to them; but the great God will not do so. Observe, 1. The meanness of the petitioners; they are the destitute. It is an elegant word that is here used, which signifies the heath in the wilderness, a low shrub, or bush, like the hyssop of the wall. They are supposed to be in a low and broken state, enriched with spiritual blessings, but destitute of temporal good things--the poor, the weak, the desolate, the stripped; thus variously is the word rendered; or it may signify that low and broken spirit which God looks for in all that draw nigh to him and which he will graciously look upon. This will bring them to their knees. Destitute people should be praying people, 1 Tim. v. 5. 2. The favour of God to them, notwithstanding their meanness: He will regard their prayer, and will look at it, will peruse their petition (2 Chron. vi. 40), and he will not despise their prayer. More is implied than is expressed: he will value it and be well pleased with it, and will return an answer of peace to it, which is the greatest honour that can be put upon it. But it is thus expressed because others despise their praying, they themselves fear God will despise it, and he was thought to despise it while their affliction was prolonged and their prayers lay unanswered. When we consider our own meanness and vileness, our darkness and deadness, and the manifold defects in our prayers, we have cause to suspect that our prayers will be received with disdain in heaven; but we are here assured of the contrary, for we have an advocate with the Father, and are under grace, not under the law. This instance of God's favour to his praying people, though they are destitute, will be a lasting encouragement to prayer (v. 18): This shall be written for the generation to come, that none may despair, though they be destitute, nor think their prayers forgotten because they have not an answer to them immediately. The experiences of others should be our encouragements to seek unto God and trust in him. And, if we have the comfort of the experiences of others, it is fit that we should give God the glory of them: The people who shall be created shall praise the Lord for what he has done both for them and for their predecessors. Many that are now unborn shall, by reading the history of the church, be wrought upon to turn proselytes. The people that shall be created anew by divine grace, that are a kind of first-fruits of his creatures, shall praise the Lord for his answers to their prayers when they were more destitute.
IV. The prisoners under condemnation unjustly seem as sheep appointed for the slaughter, but care shall be taken for their discharge (v. 19, 20): God has looked down from the height of his sanctuary, from heaven, where he has prepared his throne, that high place, that holy place; thence did the Lord behold the earth, for it is a place of prospect, and nothing on this earth is or can be hidden from his all-seeing eye; he looks down, not to take a view of the kingdoms of the world and the glory of them, but to do acts of grace, to hear the groaning of the prisoners (which we desire to be out of the hearing of), and not only to hear them, but to help them, to loose those that are appointed to death, then when there is but a step between them and it. Some understand it of the release of the Jews out of their captivity in Babylon. God heard their groaning there as he did when they were in Egypt (Exod. iii. 7, 9) and came down to deliver them. God takes notice not only of the prayers of his afflicted people, which are the language of grace, but even of their groans, which are the language of nature. See the divine pity in hearing the prisoner's groans, and the divine power in loosing the prisoner's bonds, even when they are appointed to death and are pinioned and double-shackled. We have an instance in Peter, Acts xii. 6. Such instances as these of the divine condescension and compassion will help, 1. To declare the name of the Lord in Zion, and to make it appear that he answers to his name, which he himself proclaimed, The Lord God, gracious and merciful; and this declaration of his name in Zion shall be the matter of his praise in Jerusalem, v. 21. If God by his providences declare his name, we must by our acknowledgments of them declare his praise, which ought to be the echo of his name. God will discharge his people that were prisoners and captives in Babylon, that they may declare his name in Zion, the place he has chosen to put his name there, and his praise in Jerusalem, at their return thither; in the land of their captivity they could not sing the songs of Zion (Ps. cxxxvii. 3, 4), and God brought them again to Jerusalem in order that they might sing them there. For this end God gives liberty from bondage (Bring my soul out of prison, that I may praise thy name, Ps. cxlii. 7), and life from the dead. Let my soul live, and it shall praise thee, Ps. cxix. 175. 2. They will help to draw in others to the worship of God (v. 22): When the people of God are gathered together at Jerusalem (as they were after their return out of Babylon) many out of the kingdoms joined with them to serve the Lord. This was fulfilled Ezra vi. 21, where we find that not only the children of Israel that had come out of captivity, but many that had separated themselves from them among the heathen, did keep the feast of unleavened bread with joy. But it may look further, at the conversion of the Gentiles to the faith of Christ in the latter days. Christ has proclaimed liberty to the captives, and the opening of the prison to those that were bound, that they may declare the name of the Lord in the gospel-church, in which Jews and Gentiles shall unite.
Adam Clarke: Commentary on the Bible - 1831
102:13: Thou shalt arise, and have mercy upon Zion - While he is humbled at the footstool of mercy, and earnestly praying for mercy, an answer of peace is given; he is assured, not only that they shall be delivered, but that the time of deliverance is at hand. The set time - the seventy years predicted by Jeremiah, was ended; and God gave him to see that he was ever mindful of his promises.
Albert Barnes: Notes on the Bible - 1834
102:13: Thou shalt arise - Thou wilt come forth - as if God had been inattentive or inactive.
And have mercy upon Zion - That is, Upon Jerusalem - represented as in a state of desolation. God would at length pity her, and interpose in her behalf.
For the time to favor her - Implying that there was an appointed time to favor her, or to bring her troubles to an end.
Yea, the set time is come - The word used here - מועד mô‛ ê d - means properly an appointed season - a designated moment. It refers to some purpose or appointment in regard to anything that is to be done, as in Sa1 13:8, Sa1 13:11; Sa2 20:5; Gen 17:21; or to a fixed period, as when certain things are to be done, certain festivals to be held regularly at a certain season of the year, Lam 1:4; Lam 2:6; Hos 9:5; Hos 12:9; Lev 23:2, Lev 23:4, Lev 23:37, Lev 23:44. Here it means that there was some period fixed in the Divine Mind when this was to occur, or a definite time when it had been predicted or promised that it would occur. The language is such as would be applicable to the captivity in Babylon, concerning which there was a promise that it should continue but seventy years. If the psalm refers to that, then the meaning is that there were indications in the course of events that that period was about to arrive. Compare the notes at Dan 9:2. What those indications were in this case, the psalmist immediately states, Psa 102:14. It may be remarked here, that there are usually some pRev_ious intimations or indications of what God is about to do. "Coming events cast their shadows before." Even the divine purposes are accomplished usually in connection with human agency, and in the regular course of events; and it is frequently possible to anticipate that God is about to appear for the fulfillment of his promises. So it was in the coming of the Saviour. So it was in the destruction of Jerusalem by the Romans. So it is when God is about to Rev_ive religion in a church. So it is, and will be, in regard to the conversion of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:13: Thou: Psa 7:6, Psa 44:26, Psa 51:18, Psa 69:35, Psa 69:36; Isa 14:32, Isa 60:1, Isa 60:10-14; Jer 31:10-12, Jer 31:23; Zac 1:12, Zac 1:13, Zac 2:10-12
the set: Ezr 1:1-11; Isa 40:2; Dan. 9:2-27, Dan 12:9, Dan 12:12, Dan 12:13; Act 1:7; Gal 4:4; Pe2 3:8, Pe2 3:12; Rev 11:15-18
Geneva 1599
102:13 Thou shalt arise, [and] have mercy upon Zion: for the time to favour her, yea, the (k) set time, is come.
(k) That is, the seventy years which by the prophet Jeremiah you appointed, (Jer 29:12).
John Gill
102:13 Thou shalt arise, and have mercy on Zion,.... Exert his power, and display the riches of his grace and mercy; not by delivering the Jews from the Babylonish captivity, to which some restrain it; but by redeeming his church and people by power and price; or rather by raising up and restoring them to great glory and prosperity in the latter day:
for the time to favour her, yea, the set time, is come; not the seventy years of the captivity made known to the prophet Jeremiah; rather the seventy weeks of Daniel fixed for the Messiah's coming; or the fulness of time agreed upon, between Christ and his Father, for him to come and redeem his people; but it may best of all design the end of the forty two months, or the 1260 days, or years, fixed for the treading under foot the holy city, for the witnesses prophesying in sackcloth, and for the reign of antichrist; which when come will usher in glorious times in favour of Zion, the church of God, Rev_ 11:2.
John Wesley
102:13 The set time - The end of those seventy years which thou hast fixed.
Robert Jamieson, A. R. Fausset and David Brown
102:13 Hence it is here adduced.
for--or, "when."
the set time, &c.--the time promised, the indication of which is the interest felt for Zion by the people of God.
101:14101:14: Դու յարուցեալ գթասցիս ՚ի վերայ Սիոնի, ժամանակ գթալոյ նորա հասեալ է ժամ։
13 Դու պիտի ելնես, որ գթաս Սիոնին. ժամանակն է գթալու նրան, հասել է ժամը:
13 Դուն պիտի ելլես ու Սիօնին ողորմիս. Վասն զի ժամանակն է անոր ողորմելու, Քանզի որոշուած ժամանակը հասաւ։
Դու յարուցեալ գթասցիս ի վերայ Սիոնի, ժամանակ գթալոյ նորա, հասեալ է ժամ:

101:14: Դու յարուցեալ գթասցիս ՚ի վերայ Սիոնի, ժամանակ գթալոյ նորա հասեալ է ժամ։
13 Դու պիտի ելնես, որ գթաս Սիոնին. ժամանակն է գթալու նրան, հասել է ժամը:
13 Դուն պիտի ելլես ու Սիօնին ողորմիս. Վասն զի ժամանակն է անոր ողորմելու, Քանզի որոշուած ժամանակը հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
101:13101:14 Ты восстанешь, умилосердишься над Сионом, ибо время помиловать его, ибо пришло время;
101:14 σὺ συ you ἀναστὰς ανιστημι stand up; resurrect οἰκτιρήσεις οικτειρω have compassion τὴν ο the Σιων σιων Siōn; Sion ὅτι οτι since; that καιρὸς καιρος season; opportunity τοῦ ο the οἰκτιρῆσαι οικτειρω have compassion αὐτήν αυτος he; him ὅτι οτι since; that ἥκει ηκω here καιρός καιρος season; opportunity
101:14. tu suscitans misereberis Sion quia tempus est ut miserearis eius quoniam venit tempus quoniam venit pactumThou shalt arise and have mercy on Sion: for it is time to have mercy on it, for the time is come.
13. Thou shalt arise, and have mercy upon Zion: for it is time to have pity upon her, yea, the set time is come.
Thou shalt arise, [and] have mercy upon Zion: for the time to favour her, yea, the set time, is come:

101:14 Ты восстанешь, умилосердишься над Сионом, ибо время помиловать его, ибо пришло время;
101:14
σὺ συ you
ἀναστὰς ανιστημι stand up; resurrect
οἰκτιρήσεις οικτειρω have compassion
τὴν ο the
Σιων σιων Siōn; Sion
ὅτι οτι since; that
καιρὸς καιρος season; opportunity
τοῦ ο the
οἰκτιρῆσαι οικτειρω have compassion
αὐτήν αυτος he; him
ὅτι οτι since; that
ἥκει ηκω here
καιρός καιρος season; opportunity
101:14. tu suscitans misereberis Sion quia tempus est ut miserearis eius quoniam venit tempus quoniam venit pactum
Thou shalt arise and have mercy on Sion: for it is time to have mercy on it, for the time is come.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
14. "Пришло время" помиловать евреев. Это место указывает, что псалом был написан незадолго до окончания плена, предсказанного пророком Иеремией, вероятно, во время уже мидо-персидского владычества, когда лучшие из евреев, напр., пророк Даниил, задумывались над судьбою, ожидающей их народа (кн. Дан IX:2, 18-20).
Adam Clarke: Commentary on the Bible - 1831
102:14: Thy servants take pleasure in her stones - Though Jerusalem was at this time in a heap of ruins, yet even her rubbish was sacred in the eyes of the pious; for this had been the city of the great King.
Albert Barnes: Notes on the Bible - 1834
102:14: For thy servants take pleasure in her stones - Those who profess to be thy servants; thy friends. This was the "evidence" to the mind of the psalmist that God was about to visit his people, and to rebuild Jerusalem. It was an "awakened interest" among the professed people of God, leading them to manifest their love for Zion, and for all that pertained to her - a love for the very stones that lay in undistinguished heaps where the city once stood - the piles of rubbish where the walls and dwellings had once been. The people of God in their captivity began to look with strong interest on these very ruins, and with an earnest wish that from these ruins the city may again arise, and the walls be rebuilt.
And favor the dust thereof - literally, pity - or, show compassion for. They no longer look with indifference on these ruins of Zion. They look with a tender heart on the very dust of those ruins. They feel that a wrong has been done to Zion; they ardently desire its restoration to its former splendor and glory. They long for a return to it as to their home. They are weary with their captivity, and they are anxiously waiting for the time when they may Rev_isit their native land. This would seem to refer to an awakened interest on the subject, caused perhaps in part by the fact that it could be ascertained (see Dan 9:2) that the period of the captivity was about to end, and partly by an influence on their hearts from on high, awakening in them a deeper love for Zion - a Rev_ival of pure religion. The practical truth taught here is, that an indication of a coming Rev_ival of religion is often manifested by the increased attention to the subject among its professed friends; by the desire in their hearts that it may be so; by tenderness, pity, compassion among them in view of abounding desolations, the coldness of the church, and the pRev_alence of iniquity; by their looking with interest on that which had before been neglected, like shapeless ruins - the prayer-meeting, the communion, the sanctuary; by a conscious returning love in their hearts for all that pertains to religion, however unimportant it may be in the eyes of the world, or however it may be despised. A surrounding world would look with unconcern on the ruins of Jerusalem; a friend of God, in whose heart religion was Rev_ived, would look with the most tender concern even on that rubbish, and those ruins. So it is in a Rev_ival of religion, when God is about to visit his church in mercy. Everything in regard to the church becomes an object of deep interest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:14: Psa 79:1, Psa 79:7-10, Psa 137:5, Psa 137:6; Ezr 1:5, Ezr 3:1-3, Ezr 7:27; Neh 1:3, Neh 2:3, Neh 2:17, Neh 4:2, Neh 4:6, Neh 4:10; Dan 9:16
Geneva 1599
102:14 For thy servants take pleasure in her (l) stones, and favour the dust thereof.
(l) The more the Church is in misery and desolation, the more the faithful should love and pity it.
John Gill
102:14 For thy servants take pleasure in her stones,.... Meaning not Cyrus and Darius, who gave leave and orders for the rebuilding of the city and temple of Jerusalem, as some; nor Nehemiah, and Ezra, and others, who took more pleasure in the stones and rubbish of the temple, as it lay in ruins, than in all the stately palaces in Babylon; and who were very desirous of, and took delight in gathering these stones, and putting them together again, as others; but, the ministers of the Gospel, and other Christians, in the latter day, who will take pleasure in the great number of converts that there will then be, who, as lively stones, will be built up a spiritual house; and especially when those stones shall be laid with fair colours, and the headstone shall be brought in with acclamations, crying, Grace, grace unto it; see 1Pet 2:5.
and favour the dust thereof; which sometimes designs multitudes, Num 23:10, perhaps here it may denote the meanest of the Lord's people, who will be regarded, and not despised by his servants; but they will show favour to them, do them all the good they can, and wish well to them, and pray for their prosperity, and for the peace of Zion; that God would make it the joy of the whole earth; and when there shall be such a delight in the stones and dust of Zion, and a spirit of grace and supplication poured forth upon the servants of the Lord, to pray for the promised glory and happiness of it, it will be a token for good, and an intimation that the set time to favour her is at hand; which seems to be the sense of the psalmist: such great reverence and respect have the greatest of the wise men among the Jews for the land of Israel, literally understood, that they kiss the borders, the stones of it, and roll themselves in its dust (a), having perhaps in mind this passage of Scripture.
(a) Maimon. Hilchot Melachim, c. 5. s. 10.
101:15101:15: Հաճեցան ծառայք քո ընդ քարինս նորա, եւ ՚ի հողս նորա գթասցին[7383]։ [7383] Ոմանք.Եւ ՚ի հող նորա գթասցեն։
14 Ծառաներդ նրա քարերը հաւանեցին, ու գթացին նրա հողին:
14 Քու ծառաներդ անոր քարերուն կը հաւնին Ու անոր հողին կը գթան։
Հաճեցան ծառայք քո ընդ քարինս նորա, եւ ի հողս նորա գթասցին:

101:15: Հաճեցան ծառայք քո ընդ քարինս նորա, եւ ՚ի հողս նորա գթասցին[7383]։
[7383] Ոմանք.Եւ ՚ի հող նորա գթասցեն։
14 Ծառաներդ նրա քարերը հաւանեցին, ու գթացին նրա հողին:
14 Քու ծառաներդ անոր քարերուն կը հաւնին Ու անոր հողին կը գթան։
zohrab-1805▾ eastern-1994▾ western am▾
101:14101:15 ибо рабы Твои возлюбили и камни его, и о прахе его жалеют.
101:15 ὅτι οτι since; that εὐδόκησαν ευδοκεω satisfied οἱ ο the δοῦλοί δουλος subject σου σου of you; your τοὺς ο the λίθους λιθος stone αὐτῆς αυτος he; him καὶ και and; even τὸν ο the χοῦν χους.1 dust αὐτῆς αυτος he; him οἰκτιρήσουσιν οικτειρω have compassion
101:15. quoniam placitos fecerunt servi tui lapides eius et pulverem eius miserabilemFor the stones thereof have pleased thy servants: and they shall have pity on the earth thereof.
14. For thy servants take pleasure in her stones, and have pity upon her dust.
For thy servants take pleasure in her stones, and favour the dust thereof:

101:15 ибо рабы Твои возлюбили и камни его, и о прахе его жалеют.
101:15
ὅτι οτι since; that
εὐδόκησαν ευδοκεω satisfied
οἱ ο the
δοῦλοί δουλος subject
σου σου of you; your
τοὺς ο the
λίθους λιθος stone
αὐτῆς αυτος he; him
καὶ και and; even
τὸν ο the
χοῦν χους.1 dust
αὐτῆς αυτος he; him
οἰκτιρήσουσιν οικτειρω have compassion
101:15. quoniam placitos fecerunt servi tui lapides eius et pulverem eius miserabilem
For the stones thereof have pleased thy servants: and they shall have pity on the earth thereof.
14. For thy servants take pleasure in her stones, and have pity upon her dust.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
102:15: So the heathen shall fear the name of the Lord - It is granted that after the edict of Cyrus to restore and rebuild Jerusalem which was about four hundred and ninety years before Christ, the name of the true God was more generally known among the heathen; and the translating the Sacred Writings into Greek, by the command of Ptolemy Philadelphus, king of Egypt, about two hundred and eighty-five years before the Christian era, spread a measure of the light of God in the Gentile world which they had not before seen. Add to this the disperson of the Jews into different parts of the Roman empire, after Judea became a Roman province, which took place about sixty years before the advent of our Lord; and we may consider these as so many preparatory steps to the conversion of the heathen by the Gospel of our Lord Jesus Christ. And to this last general illumination of the Gentile world the psalmist must allude here, when he speaks of "the heathen fearing God's name, and all the kings of the earth his glory."
Albert Barnes: Notes on the Bible - 1834
102:15: So the heathen - The nations. That is, The surrounding people, who hear what thou hast done for thy people, will see the evidence that thou art God, and learn to love and worship thee.
Shall fear the name of the Lord - Shall Rev_erence and honor thee.
And all the kings of the earth thy glory - The sovereigns of the earth will be especially affected and impressed with thy majesty. If this refers to the return from the captivity at Babylon, then it means that that event would be particularly suited to impress the minds of the rulers of the world, as showing that God had all nations under his control; that he could deliver a captive people from the grasp of the mighty; that he was the friend of those who worshipped him, and that he would frown on oppression and wrong.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:15: Psa 67:2-4, Psa 68:31, Psa 68:32, Psa 72:11, Psa 86:9, Psa 138:4; Kg1 8:43; Isa 55:5, Isa 60:3-22; Zac 8:20-23; Rev 11:15, Rev 21:24
Carl Friedrich Keil and Franz Delitzsch
102:15
With וייראוּ we are told what will take place when that which is expected in Ps 102:14 comes to pass, and at the same time the fulfilment of that which is longed for is thereby urged home upon God: Jahve's own honour depends upon it, since the restoration of Jerusalem will become the means of the conversion of the world - a fundamental thought of Is 40:1 (cf. more particularly Is 59:19; Is 60:2), which is also called to mind in the expression of this strophe. This prophetic prospect (Is 40:1-5) that the restoration of Jerusalem will take place simultaneously with the glorious parusia of Jahve re-echoes here in a lyric form. כּי, Ps 102:17, states the ground of the reverence, just as Ps 102:20 the ground of the praise. The people of the Exile are called in Ps 102:18 הערער, from ערר, to be naked: homeless, powerless, honourless, and in the eyes of men, prospectless. The lxx renders this word in Jer 17:6 ἀγριομυρίκη, and its plural, formed by an internal change of vowel, ערוער, in Jer 48:6 ὄνος ἄγριος, which are only particularizations of the primary notion of that which is stark naked, neglected, wild. Ps 102:18 is an echo off Ps 22:25. In the mirror of this and of other Psalms written in times of affliction the Israel of the Exile saw itself reflected.
John Gill
102:15 So the Heathen shall fear the name of the Lord,.... Whose name is reverend, and to be feared; especially the glorious and fearful name "Jehovah", expressive of the divine existence, of his eternity and immutability; though the name of the Lord frequently signifies himself, and here particularly the Messiah, the Son of God, in whom the name of the Lord is; the King of saints, whom all men will fear in the latter day, when the set time to favour Zion is come; will stand in awe of him, be careful of offending him, and will serve and worship him; even the very Heathen, who knew not God, and had no fear of him before their eyes, or in their hearts; the Pagan nations, whose kingdoms will become the kingdoms of our Lord, and of his Christ; see Rev_ 11:15.
and all the kings of the earth thy glory; which may be supplied thus, either "all the kings of the earth shall see thy glory", or shall fear thee because of "thy glory"; the glory of Christ's person, as the Son of God; the glory of his offices, as Prophet, Priest, and King; especially the glory of his kingly office, to which that of the kings of the earth is not to be compared; the glory of his works of creation, providence, and redemption; and as it will be held forth in the Gospel, with which the earth will now be full, and so be filled with the glory of the Lord, Ps 72:19, and will be so remarkable and conspicuous as to be taken notice of by the kings of the earth, even by all of them, who, when the glory of the Lord shall be risen in Zion, will come to the brightness of it, and look upon it, and admire it, and fear because of it, Is 60:1.
Robert Jamieson, A. R. Fausset and David Brown
102:15 God's favor to the Church will affect her persecutors with fear.
101:16101:16: Երկիցեն հեթանոսք յանուանէ քումմէ. եւ ամենայն թագաւորք երկրի ՚ի փառաց քոց։
15 Հեթանոսները պիտի սոսկան քո անունից, եւ երկրի բոլոր թագաւորները՝ քո փառքից:
15 Հեթանոսները պիտի վախնան Տէրոջը անունէն Ու երկրի բոլոր թագաւորները՝ քու փառքէդ։
Երկիցեն հեթանոսք յանուանէ քումմէ, եւ ամենայն թագաւորք երկրի ի փառաց քոց:

101:16: Երկիցեն հեթանոսք յանուանէ քումմէ. եւ ամենայն թագաւորք երկրի ՚ի փառաց քոց։
15 Հեթանոսները պիտի սոսկան քո անունից, եւ երկրի բոլոր թագաւորները՝ քո փառքից:
15 Հեթանոսները պիտի վախնան Տէրոջը անունէն Ու երկրի բոլոր թագաւորները՝ քու փառքէդ։
zohrab-1805▾ eastern-1994▾ western am▾
101:15101:16 И убоятся народы имени Господня, и все цари земные славы Твоей.
101:16 καὶ και and; even φοβηθήσονται φοβεω afraid; fear τὰ ο the ἔθνη εθνος nation; caste τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master καὶ και and; even πάντες πας all; every οἱ ο the βασιλεῖς βασιλευς monarch; king τῆς ο the γῆς γη earth; land τὴν ο the δόξαν δοξα glory σου σου of you; your
101:16. et timebunt gentes nomen Domini et universi reges terrae gloriam tuamAll the Gentiles shall fear thy name, O Lord, and all the kings of the earth thy glory.
15. So the nations shall fear the name of the LORD, and all the kings of the earth thy glory:
So the heathen shall fear the name of the LORD, and all the kings of the earth thy glory:

101:16 И убоятся народы имени Господня, и все цари земные славы Твоей.
101:16
καὶ και and; even
φοβηθήσονται φοβεω afraid; fear
τὰ ο the
ἔθνη εθνος nation; caste
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
καὶ και and; even
πάντες πας all; every
οἱ ο the
βασιλεῖς βασιλευς monarch; king
τῆς ο the
γῆς γη earth; land
τὴν ο the
δόξαν δοξα glory
σου σου of you; your
101:16. et timebunt gentes nomen Domini et universi reges terrae gloriam tuam
All the Gentiles shall fear thy name, O Lord, and all the kings of the earth thy glory.
15. So the nations shall fear the name of the LORD, and all the kings of the earth thy glory:
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
16. Народ, прежде служивший предметом клятвы, как отверженный Богом, с возвращением из плена и помилованием, дарованным ему Господом, снова возвысится в глазах всех племен Востока. Исполнение над ним предсказанного Богом покажет величие Его имени и вызовет у народов страх пред Ним, как существом всемогущим.
Adam Clarke: Commentary on the Bible - 1831
102:16: When the Lord shall build up Zion - It is such a difficult thing, so wholly improbable, so far out of the reach of human power, that when God does it, he must manifest his power and glory in a most extraordinary manner.
Albert Barnes: Notes on the Bible - 1834
102:16: When the Lord shall build up Zion - The Septuagint, the Latin Vulgate, and Luther, vender this, "Because the Lord hath built up Zion." This also is the most natural and correct translation of the Hebrew. The reference, however, may be to the future. The psalmist may throw himself into the future, and - standing there - he may describe things as they will appear then - as already done.
He shall appear in his glory - The idea is that the building up of Zion would be an occasion in which God would manifest his glory. In reference to the restoration of his people from bondage; in rebuilding Zion, then in ruins; in restoring the splendor of the place where he had been so long worshipped, he would display his true character as a God of glory, truth, power, and goodness. As applied to the church in general, this would mean that when God comes to Rev_ive religion, to visit his people, to recover them from their backslidings, to convert and save sinners, he appears in his appropriate character as the God of his people - as a glorious God. Then the perfections of his nature are most illustriously displayed; then he appears in his true character, as a God of mercy, grace, and salvation. There is no scene on earth where the character of God is more gloriously exhibited than in a Rev_ival of true religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:16: When: Psa 51:18, Psa 69:35, Psa 147:2; Isa 2:2, Isa 2:3, Isa 14:26, Isa 66:18; Jer 31:4, Jer 33:7
he shall: Psa 97:6; Isa 60:1, Isa 60:2, Isa 60:7, Isa 61:3; Mic 2:9; Zac 2:6-13
Geneva 1599
102:16 When the LORD shall build up Zion, he shall appear (m) in his glory.
(m) That is, when he will have drawn his church out of the darkness of death.
John Gill
102:16 When the Lord shall build up Zion,.... The church of God, fallen down, and in a ruinous condition, as it may be said to be when the doctrines of the Gospel are departed from; the ordinances of it are corrupted and altered, or not attended to; the worship and discipline of the Lord's house are neglected; great declensions in faith, love, and zeal, among the professors of religion, and but few instances of conversion: and it may be said to be built up again, as it will be in the latter day, when the doctrines of grace will be revived; the ordinances will be administered in their primitive purity; great spirituality, holiness, and brotherly love, among the saints, and large numbers converted and brought into it: and this will be the work of Christ, the great master builder; the materials of this building are the saints, those lively stones which will now be laid with fair colours; the ministers of the word will be the instruments that Christ will make use of in rebuilding his church; it is his Spirit, power, and grace, which will make all effectual; and he will have the glory, as follows: the Targum is,
"for the city of Zion is built by the Word of the Lord:''
he shall appear in his glory; or "shall be seen in his glory" (b), which will be upon his church and people, and on which there will be a defence, so that it shall continue; and this will lie chiefly in the purity of Gospel truths, ordinances, and worship; in the number of converts; in the gifts and graces of the Spirit of God upon them; in their peace, prosperity, unity, and spirituality; and in the presence of Christ with them, who will be seen in all the glory and majesty of his kingly office; he will now reign before his ancients gloriously.
(b) "videbitur", V. L. Pagninus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
102:16 When the Lord shall build--or better, "Because the Lord hath built," &c., as a reason for the effect on others; for in thus acting and hearing the humble, He is most glorious.
101:17101:17: Շինէ՛ Տէր զՍիոն, եւ երեւեսցի՛ փառօք իւրովք ՚ի նմա։
16 Տէրը պիտի Սիոնը վերաշինի, եւ իր փառքով երեւայ այնտեղ:
16 Տէրը պիտի շինէ Սիօնը, Իր փառքովը պիտի երեւնայ։
Շինէ Տէր զՍիոն, եւ երեւեսցի փառօք իւրովք ի նմա:

101:17: Շինէ՛ Տէր զՍիոն, եւ երեւեսցի՛ փառօք իւրովք ՚ի նմա։
16 Տէրը պիտի Սիոնը վերաշինի, եւ իր փառքով երեւայ այնտեղ:
16 Տէրը պիտի շինէ Սիօնը, Իր փառքովը պիտի երեւնայ։
zohrab-1805▾ eastern-1994▾ western am▾
101:16101:17 Ибо созиждет Господь Сион и явится во славе Своей;
101:17 ὅτι οτι since; that οἰκοδομήσει οικοδομεω build κύριος κυριος lord; master τὴν ο the Σιων σιων Siōn; Sion καὶ και and; even ὀφθήσεται οραω view; see ἐν εν in τῇ ο the δόξῃ δοξα glory αὐτοῦ αυτος he; him
101:17. quia aedificavit Dominus Sion apparuit in gloria suaFor the Lord hath built up Sion: and he shall be seen in his glory.
16. For the LORD hath built up Zion, he hath appeared in his glory;
When the LORD shall build up Zion, he shall appear in his glory:

101:17 Ибо созиждет Господь Сион и явится во славе Своей;
101:17
ὅτι οτι since; that
οἰκοδομήσει οικοδομεω build
κύριος κυριος lord; master
τὴν ο the
Σιων σιων Siōn; Sion
καὶ και and; even
ὀφθήσεται οραω view; see
ἐν εν in
τῇ ο the
δόξῃ δοξα glory
αὐτοῦ αυτος he; him
101:17. quia aedificavit Dominus Sion apparuit in gloria sua
For the Lord hath built up Sion: and he shall be seen in his glory.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17:-23. Писатель верит в исполнение Божественных обетований и уже воспевает ожидаемый великий момент обновления Израиля. По восстановлении Иерусалима из него "соберутся народы вместе и царства для служения Господу". Ожидание писателем всесветного владычества Иеговы и всемирного величия Иерусалима показывает, насколько глубоко изучены им книги пророков, которые рисуют обыкновенно послепленный период жизни евреев как начало новой эры жизни мира, когда совершится объединение всех народов под властью Мессии и распространится мир по всему миру, Такими ожиданиями, напр., полны пророчества Исаии (гл. 2, 9, 11, 40-66), пророка Иеремии (XXXI гл.) и др. пророков.
Adam Clarke: Commentary on the Bible - 1831
102:17: The prayer of the destitute - הערער haarar of him who is laid in utter ruin, who is entirely wasted.
Albert Barnes: Notes on the Bible - 1834
102:17: He will regard the prayer - literally, "He looks upon," or "he 'turns himself' to their prayer." He does not any longer seem to turn away from them and disregard them. He shows by thus building up Zion that he does regard prayer; that he hears the supplications of his people. There is no higher proof that prayer is heard than that which is often furnished in a Rev_ival of pure religion. All such Rev_ivals, like that on the day of Pentecost (Act 2:1 ff), are usually preceded, as that was Act 1:13-14, by special prayer; in those Rev_ivals there are often most manifest and clear answers to prayer for the conversion of individuals; to prayer for a blessing on a preached gospel; to prayer for particular relatives and friends.
Of the destitute - literally, "of the poor." The word - ערער ‛ ar‛ â r - occurs only here and in Jer 17:6, where it is rendered "heath:" "He shall be like the 'heath' in the desert." The word, according to its etymology, means "naked;" then, poor, stripped of everything, impoverished, wholly destitute. It would thus be eminently applicable to the poor exiles in Babylon; it is as applicable to sinners pleading with God, and to the people of God themselves, destitute of everything like self-righteousness, and feeling that they have nothing in themselves, but that they are wholly dependent on the mercy of God. Compare Rev 3:17.
And not despise their prayer - Not treat it with contempt; not pass it by unheard. This is stated as one of the reasons why the nations would be struck with awe - that God, the infinite God, would hear the prayers of those who were so poor, so powerless, so friendless. There is, in fact, nothing more suited to excite wonder than that God does hear the prayer of poor, lost, sinful man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:17: He will: Psa 9:18, Psa 72:12; Deu 4:29, Deu 32:36; Neh 1:6, Neh 1:11, Neh 2:1-8; Jer 29:11-14; Dan. 9:3-21
not despise: Psa 22:24, Psa 69:23
John Gill
102:17 He will regard the prayer of the destitute,.... Of the destitute of human help and support, protection and defence; as the church in the wilderness; of the "poor", as the Syriac and Arabic versions, both in spirit and in purse; of the "humble", as the Septuagint and Vulgate Latin: the word (c) signifies a low shrub or plant; it is rendered, the heath in the wilderness, Jer 17:6 and designs the saints in their low and afflicted state, during the reign of antichrist, and while the witnesses prophesy in sackcloth; these are the elect that pray day and night, and give the Lord no rest till he establish and make Jerusalem a praise in the earth; and the prayers of these are regarded and looked to by the Lord; his eyes are upon and his ears are open to these praying ones; and all the glorious things which shall be done for the church of God will be in consequence of their prayers:
and not despise their prayer; not reject it with contempt and abhorrence; more is intended than is expressed: the meaning is, that he will receive it with pleasure, and return an answer to it; the prayer of these poor destitute ones is delightful to him, Prov 15:8.
(c) "eorum, qui sunt veluti myricae", Pagninus, Vatablus, Cocceius.
101:18101:18: Հայեցաւ նա յաղօթս խոնարհաց, եւ ո՛չ արհամարհեաց զխնդրուածս նոցա։
17 Ուշ դարձրեց նա խեղճերի աղօթքին, եւ չարհամարհեց խնդրանքը նրանց:
17 Տնանկներուն աղօթքին մտիկ պիտի ընէ Ու անոնց աղօթքը պիտի չանարգէ։
Հայեցաւ նա յաղօթս խոնարհաց, եւ ոչ արհամարհեաց զխնդրուածս նոցա:

101:18: Հայեցաւ նա յաղօթս խոնարհաց, եւ ո՛չ արհամարհեաց զխնդրուածս նոցա։
17 Ուշ դարձրեց նա խեղճերի աղօթքին, եւ չարհամարհեց խնդրանքը նրանց:
17 Տնանկներուն աղօթքին մտիկ պիտի ընէ Ու անոնց աղօթքը պիտի չանարգէ։
zohrab-1805▾ eastern-1994▾ western am▾
101:17101:18 призрит на молитву беспомощных и не презрит моления их.
101:18 ἐπέβλεψεν επιβλεπω look on ἐπὶ επι in; on τὴν ο the προσευχὴν προσευχη prayer τῶν ο the ταπεινῶν ταπεινος humble καὶ και and; even οὐκ ου not ἐξουδένωσεν εξουδενοω set at naught τὴν ο the δέησιν δεησις petition αὐτῶν αυτος he; him
101:18. respexit ad orationem vacui et non dispexit orationem eorumHe hath had regard to the prayer of the humble: and he hath not despised their petition.
17. He hath regarded the prayer of the destitute, and hath not despised their prayer.
He will regard the prayer of the destitute, and not despise their prayer:

101:18 призрит на молитву беспомощных и не презрит моления их.
101:18
ἐπέβλεψεν επιβλεπω look on
ἐπὶ επι in; on
τὴν ο the
προσευχὴν προσευχη prayer
τῶν ο the
ταπεινῶν ταπεινος humble
καὶ και and; even
οὐκ ου not
ἐξουδένωσεν εξουδενοω set at naught
τὴν ο the
δέησιν δεησις petition
αὐτῶν αυτος he; him
101:18. respexit ad orationem vacui et non dispexit orationem eorum
He hath had regard to the prayer of the humble: and he hath not despised their petition.
17. He hath regarded the prayer of the destitute, and hath not despised their prayer.
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Adam Clarke: Commentary on the Bible - 1831
102:18: The people which shall be created - "The Gentiles, who shall be brought to the knowledge of salvation by Christ," as the Syriac states in its inscription to this Psalm: how often the conversion of the soul to God is represented as a new creation, no reader of the New Testament need be told. See Eph 2:10; Eph 4:24; Co2 5:17; Gal 6:15. Even the publication of the Gospel, and its influence among men, is represented under the notion of "creating a new heaven and a new earth," Isa 65:17, Isa 65:18.
Albert Barnes: Notes on the Bible - 1834
102:18: This shall be written for the generation to come - It shall be recorded for the instruction and encouragement of future ages. The fact that God has heard the prayer of his people in a time of trial shall be so recorded and remembered that it may be referred to in similar circumstances in all time to come, for he is an unchanging God. What he has done now, he will always be willing to do hereafter.
And the people which shall be created - Future generations. Each successive generation is in fact a new "creation;" each individual is also; for the essential idea in creation is that of bringing something into existence where there was nothing before. There is a "beginning" of existence in every human being. Man is not in any proper sense a "development" from former being, nor is his life merely a "continuance" of something which existed before.
Shall praise the Lord - Shall praise the Lord for what he has now done; shall learn, from the great principles now illustrated in regard to his administration, to praise him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:18: This: Psa 71:18, Psa 78:4-6; Exo 17:14; Deut. 31:19-32:44; Job 19:23, Job 19:24; Dan 9:2; Joh 20:31; Rom 15:4; Co1 10:11; Ti2 3:16, Ti2 3:17; Pe2 1:15
the people: Psa 22:30, Psa 22:31, Psa 45:16, Psa 45:17; Isa 43:7, Isa 43:21, Isa 65:17-19; Co2 5:17, Co2 5:18; Eph 2:10; Pe1 2:9, Pe1 2:10
Carl Friedrich Keil and Franz Delitzsch
102:18
The poet goes on advancing motives to Jahve for the fulfilment of his desire, by holding up to Him what will take place when He shall have restored Zion. The evangel of God's redemptive deed will be written down for succeeding generations, and a new, created people, i.e., a people coming into existence, the church of the future, shall praise God the Redeemer for it. דּור אחרון as in Ps 48:14; Ps 78:4. עם נברא like עם נולד Ps 22:32, perhaps with reference to deutero-Isaianic passages like Is 43:17. On Ps 102:20, cf. Is 63:15; in Ps 102:21 (cf. Is 42:7; Is 61:1) the deutero-Isaianic colouring is very evident. And Ps 102:21 rests still more verbally upon Ps 79:11. The people of the Exile are as it were in prison and chains (אסיר), and are advancing towards their destruction (בּני תמוּתה), if God does not interpose. Those who have returned home are the subject to לספּר. בּ in Ps 102:23 introduces that which takes place simultaneously: with the release of Israel from servitude is united the conversion of the world. נקבּץ occurs in the same connection as in Is 60:4. After having thus revelled in the glory of the time of redemption the poet comes back to himself and gives form to his prayer on his own behalf.
Geneva 1599
102:18 This shall be written for the generation to come: and the people which shall be (n) created shall praise the LORD.
(n) The deliverance of the Church is an excellent benefit, and therefore he compares it to a new creation for in their banishment the body of the Church seemed to have been dead, which by deliverance was as it were created anew.
John Gill
102:18 This shall be written for the generation to come,.... This prayer, as the Targum paraphrases it, is a directory to saints in distressed circumstances; or that which was just now said, that the Lord will regard, and not despise the prayer of the destitute; this shall stand on record, for the encouragement of praying souls in all generations; or this whole prophecy, concerning the glory of the church in the latter day; this shall be written for the next generation, and so on until it is accomplished, to keep up the faith and expectation of the fulfilment of it:
and the people which shall be created: born at the time when all this shall be done; or who shall become new creatures; be created in Christ Jesus, and made new men;
these shall praise the Lord, when he shall arise and have mercy on Zion; when he shall favour and rebuild her, in answer to the prayers of his people; then their prayers will be turned into praise; then will those voices be heard among them, hallelujah, salvation, glory, honour, and power unto the Lord our God, Rev_ 19:1.
John Wesley
102:18 This - This wonderful deliverance shall be carefully recorded by thy people.
Robert Jamieson, A. R. Fausset and David Brown
102:18 people . . . created--(compare Ps 22:31), an organized body, as a Church.
101:19101:19: Գրեսցի այս յազգ յա՛յլ, ժողովուրդ զոր ստացեալ է օրհնեսցէ զՏէր[7384]։ [7384] Ոմանք.Ժողովուրդ որ ստացեալ է։
18 Սա պիտի գրուի այլ սերնդի համար, որպէս ժառանգութիւն ստացած նրա ժողովուրդը պիտի օրհնի Տիրոջը:
18 Այս պիտի գրուի գալու ազգին համար։Դեռ չծնած ժողովուրդը Տէրոջը գոհութիւն պիտի տայ։
Գրեսցի այս յազգ յայլ, ժողովուրդ [627]զոր ստացեալ`` է` օրհնեսցէ զՏէր:

101:19: Գրեսցի այս յազգ յա՛յլ, ժողովուրդ զոր ստացեալ է օրհնեսցէ զՏէր[7384]։
[7384] Ոմանք.Ժողովուրդ որ ստացեալ է։
18 Սա պիտի գրուի այլ սերնդի համար, որպէս ժառանգութիւն ստացած նրա ժողովուրդը պիտի օրհնի Տիրոջը:
18 Այս պիտի գրուի գալու ազգին համար։Դեռ չծնած ժողովուրդը Տէրոջը գոհութիւն պիտի տայ։
zohrab-1805▾ eastern-1994▾ western am▾
101:18101:19 Напишется о сем для рода последующего, и поколение грядущее восхвалит Господа,
101:19 γραφήτω γραφω write αὕτη ουτος this; he εἰς εις into; for γενεὰν γενεα generation ἑτέραν ετερος different; alternate καὶ και and; even λαὸς λαος populace; population ὁ ο the κτιζόμενος κτιζω create; set up αἰνέσει αινεσις singing praise τὸν ο the κύριον κυριος lord; master
101:19. scribatur hoc in generatione novissima et populus qui creabitur laudabit DominumLet these things be written unto another generation: and the people that shall be created shall praise the Lord:
18. This shall be written for the generation to come: and a people which shall be created shall praise the LORD.
This shall be written for the generation to come: and the people which shall be created shall praise the LORD:

101:19 Напишется о сем для рода последующего, и поколение грядущее восхвалит Господа,
101:19
γραφήτω γραφω write
αὕτη ουτος this; he
εἰς εις into; for
γενεὰν γενεα generation
ἑτέραν ετερος different; alternate
καὶ και and; even
λαὸς λαος populace; population
ο the
κτιζόμενος κτιζω create; set up
αἰνέσει αινεσις singing praise
τὸν ο the
κύριον κυριος lord; master
101:19. scribatur hoc in generatione novissima et populus qui creabitur laudabit Dominum
Let these things be written unto another generation: and the people that shall be created shall praise the Lord:
18. This shall be written for the generation to come: and a people which shall be created shall praise the LORD.
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Adam Clarke: Commentary on the Bible - 1831
102:19: For he hath looked down - This, with the three following verses, seems to me to contain a glorious prophecy of the incarnation of Christ, and the gathering in of the Jews and the Gentiles to him. The Lord looks down from heaven, and sees the whole earth groaning and travailing in pain; his eye affects his heart, and he purposes their salvation.
Albert Barnes: Notes on the Bible - 1834
102:19: For he hath looked down from the height of his sanctuary - From his high and holy dwelling-place, in heaven. The word here rendered "looked down," means, in Kal, to lay upon or over; then, in Niphil, to lie out over anything, to project; and then, to bend forward. It then means to bend or incline forward with an intention to look at anything, as from a window, Gen 26:8. Compare Psa 14:2. See also Psa 85:12, note; Pe1 1:12, note.
From heaven did the Lord behold the earth - Did he look abroad over all the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:19: For he: Psa 14:2, Psa 33:13, Psa 33:14; Deu 26:15; Kg1 8:39, Kg1 8:43; Ch2 16:9
the height: Job 22:12; Heb 8:1, Heb 8:2, Heb 9:23, Heb 9:24
John Gill
102:19 For he hath looked down from the height of his sanctuary,.... From heaven, as it is explained in the next clause, which is the Lord's sanctuary, or holy place, where he dwells, even in the height of it; it is both high and holy, as he himself is; yet he condescends to look down from thence on sinful mortals:
from heaven did the Lord behold the earth; the inhabitants of it, good and bad: it designs the general notice he takes of men and things in a providential way; he beholds the world, that lies in wickedness, and all the wickedness committed in it; and will one day call to an account, and punish for it; he beholds good men, not only with an eye of providence, to take care of them, protect and defend, but with an eye of love, grace, and mercy; he has a special and distinct knowledge of them, and it may here particularly regard the notice he takes of his people, under antichristian tyranny; he sees all the barbarity and cruelty exercised upon them, and will requite it, ere long, to their adversaries, and free them from it, as follows.
John Wesley
102:19 Looked - From heaven.
Robert Jamieson, A. R. Fausset and David Brown
102:19 For--or, "That," as introducing the statement of God's condescension. A summary of what shall be written.
to loose . . . appointed--or, "deliver" them (Ps 79:11).
101:20101:20: Հայեցաւ նա ՚ի բարձանց ՚ի սրբութենէ իւրմէ. Տէր յերկնից յերկիր հայեցաւ։
19 Նայեց նա իր սրբութեան բարձրութիւնից, Տէրն երկնքից երկիր նայեց՝
19 Վասն զի իր սրբութեանը բարձրութենէն նայեցաւ։Տէրը երկնքէն երկրի վրայ նայեցաւ
Հայեցաւ նա ի բարձանց ի սրբութենէ իւրմէ, Տէր յերկնից յերկիր հայեցաւ:

101:20: Հայեցաւ նա ՚ի բարձանց ՚ի սրբութենէ իւրմէ. Տէր յերկնից յերկիր հայեցաւ։
19 Նայեց նա իր սրբութեան բարձրութիւնից, Տէրն երկնքից երկիր նայեց՝
19 Վասն զի իր սրբութեանը բարձրութենէն նայեցաւ։Տէրը երկնքէն երկրի վրայ նայեցաւ
zohrab-1805▾ eastern-1994▾ western am▾
101:19101:20 ибо Он приникнул со святой высоты Своей, с небес призрел Господь на землю,
101:20 ὅτι οτι since; that ἐξέκυψεν εκκυπτω from; out of ὕψους υψος height; on high ἁγίου αγιος holy αὐτοῦ αυτος he; him κύριος κυριος lord; master ἐξ εκ from; out of οὐρανοῦ ουρανος sky; heaven ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἐπέβλεψεν επιβλεπω look on
101:20. quoniam prospexit de excelso sanctuario suo Dominus de caelo terram contemplatus estBecause he hath looked forth from his high sanctuary: from heaven the Lord hath looked upon the earth.
19. For he hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth;
For he hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth:

101:20 ибо Он приникнул со святой высоты Своей, с небес призрел Господь на землю,
101:20
ὅτι οτι since; that
ἐξέκυψεν εκκυπτω from; out of
ὕψους υψος height; on high
ἁγίου αγιος holy
αὐτοῦ αυτος he; him
κύριος κυριος lord; master
ἐξ εκ from; out of
οὐρανοῦ ουρανος sky; heaven
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ἐπέβλεψεν επιβλεπω look on
101:20. quoniam prospexit de excelso sanctuario suo Dominus de caelo terram contemplatus est
Because he hath looked forth from his high sanctuary: from heaven the Lord hath looked upon the earth.
19. For he hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth;
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Adam Clarke: Commentary on the Bible - 1831
102:20: To hear the groaning - By sin, all the inhabitants of the earth are miserable. They have broken the Divine laws, are under the arrest of judgment, and all cast into prison, They have been tried, found guilty, and appointed to die; they groan under their chains, are alarmed at the prospect of death, and implore mercy.
Albert Barnes: Notes on the Bible - 1834
102:20: To hear the groaning of the prisoner - Meaning here, probably, the captives in Babylon; those who were held as prisoners there, and who were subjected to such hardships in their long captivity. See the notes at Psa 79:11.
To loose those that are appointed to death - Margin, as in Hebrew, "the children of death." Compare the notes at Mat 1:1. This may mean either those who were sentenced to death; those who were sick and ready to die; or those who, in their captivity, were in such a state of privation and suffering that death appeared inevitable. The word rendered "loose" means, properly, to "open," applied to the mouth, for eating, Eze 3:2; or in song, Psa 78:2; or for speaking, Job 3:1; - or the ear, Isa 50:5; or the hand, Deu 15:8; or the gates of a city, a door, etc., Deu 20:11. Them it means to set free, as by opening the doors of a prison, Isa 14:17; Job 12:14. Here it means to "set free," to deliver. Compare Isa 61:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:20: To hear: Psa 79:11, Psa 146:7; Exo 2:23-25, Exo 3:7; Kg2 13:4, Kg2 13:22, Kg2 13:23; Job 24:12; Isa 14:17; Isa 61:1-3; Jer 51:34, Jer 51:35; Zac 9:9-12
to loose: Ch2 33:11-13; Jer 51:32-34; Act 12:6-11
those that are appointed to: Heb. the children of, Eph 2:2, Eph 2:3
Geneva 1599
102:20 To hear the groaning of the prisoner; to loose those that are (o) appointed to death;
(o) Who now in their banishment could look for nothing but death.
John Gill
102:20 To hear the groanings of the prisoner,.... Not of a single person only, but of many, who lie in prisons in Popish countries, especially in the Inquisition; where they lie and groan, in darkness and misery, under dreadful tortures; their cries and groans the Lord hears; his heart yearns towards them; he looks with pity on them; and, because of the sighing of these poor and needy ones, he will arise in due time, and set them in safety from him that puffs at them: it is true also of such who are prisoners of sin, Satan, and the law; and, when sensible of it, groan under their bondage, and cry to the Lord for help, who hears them, and directs them, as prisoners of hope, to turn to Christ, their strong hold, Zech 9:11,
to loose those that are appointed to death; delivered to death, as the Targum; delivered over to the secular power, in order to be put to death; who are arraigned and condemned as malefactors, and put into the condemned hole, in order for execution; these the Lord will loose, and save them from the death they are appointed to by men; for this is not to be understood of persons appointed by the Lord to death, either corporeal or eternal, from which none can be loosed, so appointed: in the original text the phrase is "children of death" (d); the same as "children of wrath", Eph 2:3, that is, deserving of death, and under the sentence of it; as all men are in Adam, even the Lord's own people; and who are, in their own apprehension, as dead men, when awakened and convinced of their state by the Spirit of God; these Christ looses from the shackles and fetters of sin, from the bondage of the law, from the tyranny of Satan, and from fears of death, and puts them into the glorious liberty of the children of God.
(d) "filios mortis", Montanus, Vatablus, Musculus, Gejerus, Michaelis.
John Wesley
102:20 To loose - To release his poor captives out of Babylon, and from the chains of sin and eternal destruction.
101:21101:21: Լսել զհեծութիւն կապելոց, եւ արձակել զորդիս մահապարտաց։
20 բանտարկեալների հառաչանքը լսելու եւ մահապարտների որդիներին ազատ արձակելու համար,
20 Որպէս զի կապուածին հառաչանքը լսէ Ու մահուան դատապարտուածները արձակէ։
լսել զհեծութիւն կապելոց, եւ արձակել զորդիս մահապարտաց:

101:21: Լսել զհեծութիւն կապելոց, եւ արձակել զորդիս մահապարտաց։
20 բանտարկեալների հառաչանքը լսելու եւ մահապարտների որդիներին ազատ արձակելու համար,
20 Որպէս զի կապուածին հառաչանքը լսէ Ու մահուան դատապարտուածները արձակէ։
zohrab-1805▾ eastern-1994▾ western am▾
101:20101:21 чтобы услышать стон узников, разрешить сынов смерти,
101:21 τοῦ ο the ἀκοῦσαι ακουω hear τὸν ο the στεναγμὸν στεναγμος groaning τῶν ο the πεπεδημένων πεδαω the λῦσαι λυω let loose; untie τοὺς ο the υἱοὺς υιος son τῶν ο the τεθανατωμένων θανατοω put to death
101:21. ut audiret gemitum vincti ut solveret filios mortisThat he might hear the groans of them that are in fetters: that he might release the children of the slain:
20. To hear the sighing of the prisoner; to loose those that are appointed to death;
To hear the groaning of the prisoner; to loose those that are appointed to death:

101:21 чтобы услышать стон узников, разрешить сынов смерти,
101:21
τοῦ ο the
ἀκοῦσαι ακουω hear
τὸν ο the
στεναγμὸν στεναγμος groaning
τῶν ο the
πεπεδημένων πεδαω the
λῦσαι λυω let loose; untie
τοὺς ο the
υἱοὺς υιος son
τῶν ο the
τεθανατωμένων θανατοω put to death
101:21. ut audiret gemitum vincti ut solveret filios mortis
That he might hear the groans of them that are in fetters: that he might release the children of the slain:
20. To hear the sighing of the prisoner; to loose those that are appointed to death;
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Adam Clarke: Commentary on the Bible - 1831
102:21: To declare the name of the Lord - To publish that Messenger of the Covenant in whom the name of the Lord is, that Messiah in whom the fullness of the Godhead dwelt; and to commence at Jerusalem, that the first offers of mercy might be made to the Jews, from whom the word of reconciliation was to go out to all the ends of the earth.
Albert Barnes: Notes on the Bible - 1834
102:21: To declare the name of the Lord in Zion ... - That his name might be declared in Zion, or that his praise might be set up in Jerusalem again. That is, that his people might be returned there, and his praise be celebrated again in the holy city.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:21: Psa 9:13, Psa 9:14, Psa 22:22, Psa 51:14, Psa 51:15, Psa 79:13; Isa 51:11; Eph 2:4-7, Eph 3:21; Pe1 2:9
John Gill
102:21 To declare the name of the Lord in Zion,.... That is, that the prisoners and persons appointed to death, being loosed, might declare, in the church, what great things the Lord has done for them; and so speak well of his wisdom, power, grace, and goodness, in their deliverance; profess his name, and confess him before men, and express a value for his name, and show forth the honour of it, and seek his glory:
and his praise in Jerusalem; the Gospel church state, the same with Zion; when it shall be the praise of the whole earth; then and there will those, that are delivered from the antichristian yoke, praise the Lord, sing the song of Moses and the Lamb, and glorify God for all that he has done for them.
John Wesley
102:21 To declare - That they might publish the name and praises of God in his church.
Robert Jamieson, A. R. Fausset and David Brown
102:21 To declare, &c.--or, that God's name may be celebrated in the assemblies of His Church, gathered from all nations (Zech 8:20-23), and devoted to His service.
101:22101:22: Պատմել ՚ի Սիոն զանուն Տեառն, եւ զօրհնութիւնս նորա յԵրուսաղէմ։
21 որ Սիոնում պատմեն անունը Տիրոջ, եւ Երուսաղէմում՝ գովքը նրա,
21 Որպէս զի Սիօնի մէջ Տէրոջը անունը պատմեն Ու անոր գովութիւնը՝ Երուսաղէմի մէջ
պատմել ի Սիոն զանուն Տեառն, եւ զօրհնութիւնս նորա յԵրուսաղէմ:

101:22: Պատմել ՚ի Սիոն զանուն Տեառն, եւ զօրհնութիւնս նորա յԵրուսաղէմ։
21 որ Սիոնում պատմեն անունը Տիրոջ, եւ Երուսաղէմում՝ գովքը նրա,
21 Որպէս զի Սիօնի մէջ Տէրոջը անունը պատմեն Ու անոր գովութիւնը՝ Երուսաղէմի մէջ
zohrab-1805▾ eastern-1994▾ western am▾
101:21101:22 дабы возвещали на Сионе имя Господне и хвалу Его в Иерусалиме,
101:22 τοῦ ο the ἀναγγεῖλαι αναγγελλω announce ἐν εν in Σιων σιων Siōn; Sion τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master καὶ και and; even τὴν ο the αἴνεσιν αινεσις singing praise αὐτοῦ αυτος he; him ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
101:22. ut narretur in Sion nomen Domini et laudatio eius in HierusalemThat they may declare the name of the Lord in Sion: and his praise in Jerusalem;
21. That men may declare the name of the LORD in Zion, and his praise in Jerusalem;
To declare the name of the LORD in Zion, and his praise in Jerusalem:

101:22 дабы возвещали на Сионе имя Господне и хвалу Его в Иерусалиме,
101:22
τοῦ ο the
ἀναγγεῖλαι αναγγελλω announce
ἐν εν in
Σιων σιων Siōn; Sion
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
καὶ και and; even
τὴν ο the
αἴνεσιν αινεσις singing praise
αὐτοῦ αυτος he; him
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
101:22. ut narretur in Sion nomen Domini et laudatio eius in Hierusalem
That they may declare the name of the Lord in Sion: and his praise in Jerusalem;
21. That men may declare the name of the LORD in Zion, and his praise in Jerusalem;
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Adam Clarke: Commentary on the Bible - 1831
102:22: When the people are gathered together - When all the Gentiles are enlightened, and the kings of the earth brought to pay homage to the King of kings.
Albert Barnes: Notes on the Bible - 1834
102:22: When the people are gathered together - When they shall be brought from their dispersion in distant lands; when they shall assemble again in the city of their fathers, and when public worship shall be celebrated there as in former ages.
And the kingdoms, to serve the Lord - The Septuagint and the Latin Vulgate render this, "kings." The reference must be to the time when those of other lands - kings and their people - would be converted to the true religion; when the Gentiles as well as the Jews, then one undistinguished people, would be brought to the knowledge of the true God, and would unite in his worship. See the notes at isa 60. All of all lands, will yet praise the Lord "as if" they were one great congregation, assembled in one place. Thus, though separate, they will with united feeling recount the mercy and goodness of God to his people in past times.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:22: Psa 72:8-11; Gen 49:10; Isa 49:22, Isa 49:23, Isa 60:3-22; Hos 1:9-11; Zac 8:20-23; Mat 24:14; Rom 15:19
Geneva 1599
102:22 When the people are gathered (p) together, and the kingdoms, to serve the LORD.
(p) He shows that Gad's name is never more praised, than when religion flourishes and the church increases: which is chiefly accomplished under the kingdom of Christ.
John Gill
102:22 When the people are gathered together,.... When the people of the Jews shall be gathered together, and seek the Lord their God, and David their King, the Messiah, and appoint them one head, even Christ; and when the Gentiles shall gather together, in great numbers, to the church of God, Hos 1:11,
and the kingdoms to serve the Lord; even the kingdoms of this world, which will become his, and will serve him in righteousness and holiness, freely and cheerfully, with one shoulder and one content; their kings will fall down before the Lord, and all nations shall serve him, Ps 72:11, and then will be the time when the prisoners shall be loosed, and the Lord shall be praised in Zion.
John Wesley
102:22 When - When the Gentiles shall gather themselves to the Jews, and join with them in the worship of the true God.
101:23101:23: Ժողովել ժողովրդոց ՚ի միասին, եւ թագաւորաց ծառայել Տեառն։
22 որ ժողովուրդներն իրար մօտ հաւաքուեն, եւ թագաւորները Տիրոջը ծառայեն:
22 Երբ ժողովուրդները ու թագաւորութիւնները Մէկտեղ հաւաքուին՝ Տէրոջը ծառայելու համար։
ժողովել ժողովրդոց ի միասին, եւ թագաւորաց ծառայել Տեառն:

101:23: Ժողովել ժողովրդոց ՚ի միասին, եւ թագաւորաց ծառայել Տեառն։
22 որ ժողովուրդներն իրար մօտ հաւաքուեն, եւ թագաւորները Տիրոջը ծառայեն:
22 Երբ ժողովուրդները ու թագաւորութիւնները Մէկտեղ հաւաքուին՝ Տէրոջը ծառայելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
101:22101:23 когда соберутся народы вместе и царства для служения Господу.
101:23 ἐν εν in τῷ ο the συναχθῆναι συναγω gather λαοὺς λαος populace; population ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him καὶ και and; even βασιλείας βασιλεια realm; kingdom τοῦ ο the δουλεύειν δουλευω give allegiance; subject τῷ ο the κυρίῳ κυριος lord; master
101:23. cum congregati fuerint populi simul et regna ut serviant DominoWhen the people assemble together, and kings, to serve the Lord.
22. When the peoples are gathered together, and the kingdoms, to serve the LORD.
When the people are gathered together, and the kingdoms, to serve the LORD:

101:23 когда соберутся народы вместе и царства для служения Господу.
101:23
ἐν εν in
τῷ ο the
συναχθῆναι συναγω gather
λαοὺς λαος populace; population
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
καὶ και and; even
βασιλείας βασιλεια realm; kingdom
τοῦ ο the
δουλεύειν δουλευω give allegiance; subject
τῷ ο the
κυρίῳ κυριος lord; master
101:23. cum congregati fuerint populi simul et regna ut serviant Domino
When the people assemble together, and kings, to serve the Lord.
22. When the peoples are gathered together, and the kingdoms, to serve the LORD.
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Adam Clarke: Commentary on the Bible - 1831
102:23: He weakened my strength in the way - We are brought so low in our captivity by oppression, by every species of hard usage, and by death, that there is now no hope of our restoration by any efforts of our own.
Albert Barnes: Notes on the Bible - 1834
102:23: He weakened my strength in the way - Margin, as in Hebrew, "afflicted." The idea is, that God had taken his strength away; he had weakened him - humbled him - brought him low by sorrow. The word "way" refers to the course which he was pursuing. In his journey of life God had thus afflicted - humbled - prostrated him. The psalmist here turns from the exulting view which he had of the future Psa 102:21-22, and resumes his complaint - the remembrance of his troubles and sorrows Psa 102:3-11. He speaks, doubtless, in the name of his people, and describes troubles which were common to them all. Perhaps the allusion to his troubles here may be designed, as such a recollection should do, to heighten his sense of the goodness and mercy of God in the anticipated blessings of the future.
He shortened my days - Compare Job 21:21; Psa 89:45. That is, He seemed to be about to cut me off from life, and to bring me to the grave. The psalmist felt so confident that he would die - that he could not endure these troubles, but must sink under them, that he spoke as if it were already done. Compare Psa 6:4-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:23: He weakened: Heb. He afflicted, Psa 89:38-47; Th2 2:3-12; Ti1 4:1-3; 2Tim. 3:1-17; Rev_. 11:2-19, Rev 12:13-17
shortened: Job 21:21
Carl Friedrich Keil and Franz Delitzsch
102:23
On the way (ב as in Ps 110:7) - not "by means of the way" (ב as in Ps 105:18), in connection with which one would expect of find some attributive minuter definition of the way - God hath bowed down his strength (cf. Deut 8:2); it was therefore a troublous, toilsome way which he has been led, together with his people. He has shortened his days, so that he only drags on wearily, and has only a short distance still before him before he is entirely overcome. The Chethb כחו (lxx ἰσχύος αὐτοῦ) may be understood of God's irresistible might, as in Job 23:6; Job 30:18, but in connection with it the designation of the object is felt to be wanting. The introductory אמר (cf. Job 10:2), which announces a definite moulding of the utterance, serves to give prominence to the petition that follows. In the expression אל־תּעלני life is conceived of as a line the length of which accords with nature; to die before one's time is a being taken up out of this course, so that the second half of the line is not lived through (Ps 55:24, Is 38:10). The prayer not to sweep him away before his time, the poet supports not by the eternity of God in itself, but by the work of the rejuvenation of the world and of the restoration of Israel that is to be looked for, which He can and will bring to an accomplishment, because He is the ever-living One. The longing to see this new time is the final ground of the poet's prayer for the prolonging of his life. The confession of God the Creator in Ps 102:26 reminds one in its form of Is 48:13, cf. Ps 44:24. המּה in Ps 102:27 refers to the two great divisions of the universe. The fact that God will create heaven and earth anew is a revelation that is indicated even in Is 34:4, but is first of all expressed more fully and in many ways in the second part of the Book of Isaiah, viz., Is 51:6, Is 51:16; Is 65:17; Is 66:22. It is clear from the agreement in the figure of the garment (Is 51:6, cf. Ps 50:9) and in the expression (עמד, perstare, as in Is 66:22) that the poet has gained this knowledge from the prophet. The expressive אתּה הוּא, Thou art He, i.e., unalterably the same One, is also taken from the mouth of the prophet, Is 41:4; Is 43:10; Is 46:4; Is 48:12; הוּא is a predicate, and denotes the identity (sameness) of Jahve (Hofmann, Schriftbeweis, i. 63). In v. 29 also, in which the prayer for a lengthening of life tapers off to a point, we hear Is 65:2; Is 66:22 re-echoed. And from the fact that in the mind of the poet as of the prophet the post-exilic Jerusalem and the final new Jerusalem upon the new earth under a new heaven blend together, it is evident that not merely in the time of Hezekiah or of Manasseh (assuming that Is 40:1 are by the old Isaiah), but also even in the second half of the Exile, such a perspectively foreshortened view was possible. When, moreover, the writer of the Epistle to the Hebrews at once refers Ps 102:26-28 to Christ, this is justified by the fact that the God whom the poet confesses as the unchangeable One is Jahve who is to come.
Geneva 1599
102:23 He (q) weakened my strength in the way; he shortened my days.
(q) The church lament that they see not the time of Christ, which was promised, but have but few years and short days.
John Gill
102:23 He weakened my strength in the way,.... The psalmist here returns to his complaint of his afflictions, weakness, and frailty, which ended Ps 102:11, after which some hints are given of the latter day glory, which though he despaired of seeing, by reason of his frailty and mortality, yet comforts himself with the eternity and immutability of Christ, and that there would be a succession of the church, a seed of true believers, who would see and enjoy it: as for himself, he says that God (for he is that "He", and not the enemy, as some) had "weakened" his "strength in the way", by afflictions, as the word (e) signifies; which weakens the strength and vigour of the mind, and discourages and dispirits it, and enfeebles the body: many are the afflictions which the people of God meet with in the course of their life, in their way to heaven, which have such an effect upon them; through many tribulations they pass to enter the kingdom, as the Israelites in their way to Canaan, and Christ to glory: some think the psalmist represents the Jews in their return from the Babylonish captivity, meeting with difficulties and discouragements in the way; rather the church of God, in the expectation of the Messiah, who, because his coming was delayed, grew feeble in their faith and hope, had weak hands and feeble knees, which needed strengthening by fresh promises: though it may be, best of all, the people of God, waiting for latter day glory, enfeebled by the persecutions of antichrist, or grown weak in the exercises of their grace, faith, hope, and love; which will be their case before these glorious times, and now is, see Rev_ 3:2,
he shortened my days; which he thought he should live, and expected he would; and which, according to the course of nature, and the common term of man's life, he might, in all human appearance, have lived; otherwise, with respect to the decree of God, which has fixed the bounds of man's days, they cannot be shorter or longer than they are, Job 14:5.
(e) "afflixit", Pagninus, Montanus, Tigurine version, Musculus, Piscator, Gejerus, Schmidt; so Ainsworth.
John Wesley
102:23 He - God. The way - In the midst of the course of our lives. Some think the psalmist here speaks of the whole commonwealth as of one man, and of its continuance, as of the life of one man.
Robert Jamieson, A. R. Fausset and David Brown
102:23 The writer, speaking for the Church, finds encouragement in the midst of all his distresses. God's eternal existence is a pledge of faithfulness to His promises.
in the way--of providence.
weakened--literally, "afflicted," and made fearful of a premature end, a figure of the apprehensions of the Church, lest God might not perform His promise, drawn from those of a person in view of the dangers of early death (compare Ps 89:47). Paul (Heb 1:10) quotes Ps 102:26-28 as addressed to Christ in His divine nature. The scope of the Psalm, as already seen, so far from opposing, favors this view, especially by the sentiments of Ps 102:12-15 (compare Is 60:1). The association of the Messiah with a day of future glory to the Church was very intimate in the minds of Old Testament writers; and with correct views of His nature it is very consistent that He should be addressed as the Lord and Head of His Church, who would bring about that glorious future on which they ever dwelt with fond delightful anticipations.
101:24101:24: Պատասխանի ետ նմա ՚ի ճանապարհի զօրութեան իւրոյ. զնուազութիւն աւուրց իմոց ասա՛ ինձ[7385][7385] Օրինակ մի.Աւուրց իմոց, անսա ինձ։
23 Նա պատասխանեց նրան իր հզօրութեան ճանապարհին. «Ասա՛ ինձ սակաւութիւնն իմ օրերի,
23 Անիկա զօրութիւնս տկարացուց ճամբուն մէջ Ու իմ օրերս կարճեցուց։
[628]Պատասխանի ետ նմա ի ճանապարհի զօրութեան իւրոյ, զնուազութիւն աւուրց իմոց ասա ինձ:

101:24: Պատասխանի ետ նմա ՚ի ճանապարհի զօրութեան իւրոյ. զնուազութիւն աւուրց իմոց ասա՛ ինձ[7385]
[7385] Օրինակ մի.Աւուրց իմոց, անսա ինձ։
23 Նա պատասխանեց նրան իր հզօրութեան ճանապարհին. «Ասա՛ ինձ սակաւութիւնն իմ օրերի,
23 Անիկա զօրութիւնս տկարացուց ճամբուն մէջ Ու իմ օրերս կարճեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
101:23101:24 Изнурил Он на пути силы мои, сократил дни мои.
101:24 ἀπεκρίθη αποκρινομαι respond αὐτῷ αυτος he; him ἐν εν in ὁδῷ οδος way; journey ἰσχύος ισχυς force αὐτοῦ αυτος he; him τὴν ο the ὀλιγότητα ολιγοτης the ἡμερῶν ημερα day μου μου of me; mine ἀνάγγειλόν αναγγελλω announce μοι μοι me
101:24. adflixit in via fortitudinem meam adbreviavit dies meosHe answered him in the way of his strength: Declare unto me the fewness of my days.
23. He weakened my strength in the way; he shortened my days.
He weakened my strength in the way; he shortened my days:

101:24 Изнурил Он на пути силы мои, сократил дни мои.
101:24
ἀπεκρίθη αποκρινομαι respond
αὐτῷ αυτος he; him
ἐν εν in
ὁδῷ οδος way; journey
ἰσχύος ισχυς force
αὐτοῦ αυτος he; him
τὴν ο the
ὀλιγότητα ολιγοτης the
ἡμερῶν ημερα day
μου μου of me; mine
ἀνάγγειλόν αναγγελλω announce
μοι μοι me
101:24. adflixit in via fortitudinem meam adbreviavit dies meos
He answered him in the way of his strength: Declare unto me the fewness of my days.
23. He weakened my strength in the way; he shortened my days.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 He weakened my strength in the way; he shortened my days. 24 I said, O my God, take me not away in the midst of my days: thy years are throughout all generations. 25 Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. 26 They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: 27 But thou art the same, and thy years shall have no end. 28 The children of thy servants shall continue, and their seed shall be established before thee.
We may here observe,
I. The imminent danger that the Jewish church was in of being quite extirpated and cut off by the captivity in Babylon (v. 23): He weakened my strength in the way. They were for many ages in the way to the performance of the great promise made to their fathers concerning the Messiah, longing as much for it as ever a traveller did to be at his journey's end. The legal institutions led them in the way; but when the ten tribes were lost in Assyria, and the two almost lost in Babylon, the strength of that nation was weakened, and, in all appearance, its day shortened; for they said, Our hope is lost; we are cut off for our parts, Ezek. xxxvii. 11. And then what becomes of the promise that Shiloh should arise out of Judah, the star out of Jacob, and the Messiah out of the family of David? If these fail, the promise fails. This the psalmist speaks of as in his own person, and it is very applicable to two of the common afflictions of this time:-- 1. To be sickly. Bodily distempers soon weaken our strength in the way, make the keepers of the house to tremble and the strong men to bow themselves. 2. To be short-lived. Where the former is felt, this is feared; when in the midst of our days, according to a course of nature, our strength is weakened, what can we expect but that the number of our months should be cut off in the midst? and what should we do but provide accordingly? We must own God's hand in it (for in his hand our strength and time are), and must reconcile it to his love, for it has often been the lot of those that have used their strength well to have it weakened, and of those that could very ill be spared to have their days shortened.
II. A prayer for the continuance of it (v. 24): "O my God! take me not away in the midst of my days; let not this poor church be cut off in the midst of the days assigned it by the promise; let it not be cut off till the Messiah shall come. Destroy it not, for that blessing is in it," Isa. lxv. 8. She is a criminal, but, for the sake of that blessing which is in her, she pleads for a reprieve. This is a prayer for the afflicted, and which, with submission to the will of God, we may in faith put up, that God would not take us away in the midst of our days, but that, if it be his will, he would spare us to do him further service and to be made riper for heaven.
III. A plea to enforce this prayer taken from the eternity of the Messiah promised, v. 25-27. The apostle quotes these verses (Heb. i. 10-12) and tells us, He saith this to the Son, and in that exposition we must acquiesce. It is very comfortable, in reference to all the changes that pass over the church, and all the dangers it is in, that Jesus Christ is the same yesterday, to-day, and for ever. Thy years are throughout all generations, and cannot be shortened. It is likewise comfortable in reference to the decay and death of our own bodies, and the removal of our friends from us, that God is an everliving God, and that therefore, if he be ours, in him we may have everlasting consolation. In this plea observe how, to illustrate the eternity of the Creator, he compares it with the mutability of the creature; for it is God's sole prerogative to be unchangeable. 1. God made the world, and therefore had a being before it from eternity. The Son of God, the eternal Word, made the world. It is expressly said, All things were made by him, and without him was not any thing made that was made; and therefore the same was in the beginning from eternity with God, and was God, John i. 1-3; Col. i. 16; Eph. iii. 9; Heb. i. 2. Earth and heaven, and the hosts of both, include the universe and its fulness, and these derive their being from God by his Son (v. 25): "Of old hast thou laid the foundation of the earth, which is founded on the seas and on the floods and yet it abides; much more shall the church, which is built upon a rock. The heavens are the work of thy hands, and by thee are all their motions and influences directed;" God is therefore the fountain, not only of all being, but of all power and dominion. See how fit the great Redeemer is to be entrusted with all power, both in heaven and in earth, since he himself, as Creator of both, perfectly knows both and is entitled to both. 2. God will unmake the world again, and therefore shall have a being to eternity (v. 26, 27): They shall perish, for thou shalt change them by the same almighty power that made them, and therefore, no doubt, thou shalt endure; thou art the same. God and the world, Christ and the creature, are rivals for the innermost and uppermost place in the soul of man, the immortal soul; now what is here said, one would think, were enough to decide the controversy immediately and to determine us for God and Christ. For, (1.) A portion in the creature is fading and dying: They shall perish; they will not last so long as we shall last. The day is coming when the earth and all the works that are therein shall be burnt up; and then what will become of those that have laid up their treasure in it? Heaven and earth shall wax old as a garment, not by a gradual decay, but, when the set time comes, they shall be laid aside like an old garment that we have no more occasion for: As a vesture shalt thou change them, and they shall be changed, not annihilated, but altered, it may be so that they shall not be at all the same, but new heavens and a new earth. See God's sovereign dominion over heaven and earth. He can change them as he pleases and when he pleases; and the constant changes they are subject to, in the revolutions of day and night, summer and winter, are earnests of their last and final change, when the heavens and time (which is measured by them) shall be no more. (2.) A portion in God is perpetual and everlasting: Thou art the same, subject to no change; and thy years have no end, v. 27. Christ will be the same in the performance that he was in the promise, the same to his church in captivity that he was to his church at liberty. Let not the church fear the weakening of her strength, or the shortening of her days, while Christ himself is both her strength and her life; he is the same, and has said, Because I live you shall live also. Christ came in the fulness of time, and set up his kingdom in spite of the power of the Old-Testament Babylon, and he will keep it up in spite of the power of the New-Testament Babylon.
IV. A comfortable assurance of an answer to this prayer (v. 28): The children of thy servants shall continue; since Christ is the same, the church shall continue from one generation to another; from the eternity of the head we may infer the perpetuity of the body, though often weak and distempered, and even at death's door. Those that hope to wear out the saints of the Most High will be mistaken. Christ's servants shall have children; those children shall have a seed, a succession, of professing people; the church, as well as the world, is under the influence of that blessing, Be fruitful and multiply. These children shall continue, not in their own persons, by reason of death, but in their seed, which shall be established before God (that is, in his service, and by his grace); the entail of religion shall not be cut off while the world stands, but, as one generation of good people passes away, another shall come, and thus the throne of Christ shall endure.
Adam Clarke: Commentary on the Bible - 1831
102:24: I said, O my God - This and the following verses seem to be the form of prayer which the captives used previously to their deliverance.
Thy years are throughout all generations - This was a frequent argument used to induce God to hear prayer. We are frail and perishing; thou art everlasting: deliver us, and we will glorify thee.
Albert Barnes: Notes on the Bible - 1834
102:24: I said, O my God, take me not away in the midst of my days - This was the burden of my prayer, for this I earnestly pleaded. See Psa 30:9; Isa 38:1-3, Isa 38:9-18. The word used here means "to cause to ascend or go up" and the expression might have been translated, "Cause me not to ascend." The Septuagint and the Latin Vulgate render it, "Call me not away." Dr. Horsley," Carry me not off." In the word there may be an allusion - an obscure one, it is to be admitted - to the idea that the soul ascends to God when the body dies. The common idea in the Old Testament is that it would descend to the regions of the departed spirits - to Sheol. It is plain, however, that there was another idea - that the soul would ascend at once to God when death occurred. Compare Ecc 3:21; Ecc 12:7. The word rendered "in the midst" means properly in the half; as if life were divided into two portions. Compare Psa 55:23.
Thy years are throughout all generations - Thou dost not die; thou art ever the same, though the generations of people are cut off. This seems to have been said here for two reasons:
(1) As a ground of consolation, that God was ever the same; that whatever might happen to people, to the psalmist himself, or to any other man, God was unchanged, and that his great plans would be carried forward and accomplished;
(2) As a reason for the prayer. God was eternal. He had an immortal existence. He could not die. He knew, in its perfection, the blessedness of "life" - life as such; life continued; life unending. The psalmist appeals to what God himself enjoyed - as a reason why life - so great a blessing - should be granted to him a little longer. By all that there was of blessedness in the life of God, the psalmist prays that that which was in itself - even in the case of God - so valuable, might yet a little longer be continued to "him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:24: I said: Psa 39:13; Isa 38:10-22
thy years: Psa 102:12, Psa 9:7, Psa 90:1, Psa 90:2; Hab 1:12; Rev 1:4, Rev 1:8
John Gill
102:24 I said, O my God, take me not away in the midst of my days;.... Which was always reckoned as a judgment, as a token of God's sore displeasure, and as what only befell wicked men, Ps 55:23, in the Hebrew it is, "cause me not to ascend" (f); either as smoke, which ascends, and vanishes away; or rather it designs the separation of the soul from the body at death, when it ascends upwards to God that gave it; so Aben Ezra compares it with Eccles 12:7, the Targum is,
"do not take me out of the world in the midst of my days, bring me to the world to come:''
some, who think that Daniel was the penman of this psalm, or some other, about the time of the Babylonish captivity, curiously observe, that that period was much about the middle between the building of Solomon's temple and the coming of Christ, the antitype of it; which was about a thousand years, of which four hundred and ninety were to come, according to Daniel's weeks; so, representing the church, prays they might not be destroyed, as such; but be continued till the Messiah came:
thy years are throughout all generations; which are not as men's years, of the same measure or number; but are boundless and infinite: the phrase is expressive of the eternity of God, or Christ; which the psalmist opposes to his own frailty, and which he illustrates in the following verses, by setting it in contrast with the discontinuance and changeableness of the heavens and the earth; see Job 10:5.
(f) "ne ascendere facias me", Montanus, Gejerus.
John Wesley
102:24 I said - Do not wholly destroy thy people Israel. In the midst - Before they come to a full possession of thy promises and especially of that fundamental promise of the Messiah. Thy years - Though we die, yet thou art the everlasting God.
101:25101:25: եւ մի՛ հաներ զիս ՚ի կէս աւուրց իմոց. զի ազգ յազգ են ամք քո[7386]։ [7386] Ոմանք.Զի ազգէ յազգ են։
24 եւ ինձ մի՛ վերցրու օրերիս կէսին, քանզի յաւերժ են տարիները քո:
24 Ես ըսի. «Ո՛վ իմ Աստուածս, Իմ օրերուս կիսուն մէջ զիս մի՛ վերցներ։Քու տարիներդ ազգէ մինչեւ ազգ են։
եւ`` մի՛ հաներ զիս ի կէս աւուրց իմոց. զի ազգէ յազգ են ամք քո:

101:25: եւ մի՛ հաներ զիս ՚ի կէս աւուրց իմոց. զի ազգ յազգ են ամք քո[7386]։
[7386] Ոմանք.Զի ազգէ յազգ են։
24 եւ ինձ մի՛ վերցրու օրերիս կէսին, քանզի յաւերժ են տարիները քո:
24 Ես ըսի. «Ո՛վ իմ Աստուածս, Իմ օրերուս կիսուն մէջ զիս մի՛ վերցներ։Քու տարիներդ ազգէ մինչեւ ազգ են։
zohrab-1805▾ eastern-1994▾ western am▾
101:24101:25 Я сказал: Боже мой! не восхити меня в половине дней моих. Твои лета в роды родов.
101:25 μὴ μη not ἀναγάγῃς αναγω lead up; head up με με me ἐν εν in ἡμίσει ημισυς half ἡμερῶν ημερα day μου μου of me; mine ἐν εν in γενεᾷ γενεα generation γενεῶν γενεα generation τὰ ο the ἔτη ετος year σου σου of you; your
101:25. dicam Deus meus ne rapias me in dimidio dierum meorum in generatione generationum anni tuiCall me not away in the midst of my days: thy years are unto generation and generation.
24. I said, O my God, take me not away in the midst of my days: thy years are throughout all generations.
I said, O my God, take me not away in the midst of my days: thy years [are] throughout all generations:

101:25 Я сказал: Боже мой! не восхити меня в половине дней моих. Твои лета в роды родов.
101:25
μὴ μη not
ἀναγάγῃς αναγω lead up; head up
με με me
ἐν εν in
ἡμίσει ημισυς half
ἡμερῶν ημερα day
μου μου of me; mine
ἐν εν in
γενεᾷ γενεα generation
γενεῶν γενεα generation
τὰ ο the
ἔτη ετος year
σου σου of you; your
101:25. dicam Deus meus ne rapias me in dimidio dierum meorum in generatione generationum anni tui
Call me not away in the midst of my days: thy years are unto generation and generation.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
102:25: Of old hast thou laid the foundation - None taught of God ever imagined the world to have been eternal. Of old, לפנים lephanim, before there were any faces or appearances, thou didst lay the foundations of the earth. It was created by thee; it did not grow by accretion or aggregation from a pre-existent nucleus. There was nothing; and thou didst produce being - substance or matter. Out of that created matter thou didst make the earth and the heavens.
Albert Barnes: Notes on the Bible - 1834
102:25: Of old - See this passage fully explained in the notes at Heb 1:10-12. In the beginning; at the first. The phrase used here means literally "to the face;" then, "before" in the order of time. It means here, long ago; of olden time; at the beginning. The meaning is, that the years of God had stretched through all the generations of people, and all the changes which had occurred upon the earth; that at the very beginning he existed, and that he would continue to exist to the very close, unchangeably the same.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:25: Gen 1:1, Gen 2:1; Exo 20:11; Job 38:4-7; Pro 8:23-36; Jer 32:17; Heb 1:10-12, Heb 3:3, Heb 3:4
John Gill
102:25 Of old hast thou laid the foundation of the earth,.... The lower part of the creation, the Lord's footstool, called the earth beneath: this has its foundation; though what it is cannot be well said, it cannot be searched out; it is sometimes said to be founded upon the waters, and yet so as not to be removed for ever, Jer 31:37, this shows the wisdom of God, as a wise master builder, and the stability of the earth; and is a proof of the deity of Christ, to whom these words belong: this is said to be done "of old", or "at" or "in the beginning", as Jarchi and the Targum; and so in Heb 1:10, where they are applied to the Messiah, the Son of God; and this, as it proves the eternity of Christ, who must be in the beginning, and before all things, so it confutes the notion of the eternity of the earth, received by some philosophers: besides, the words may be rendered, "before" (g) "thou foundest the earth"; and so refers to the preceding, "thy years", &c. were before the earth was; that is, from eternity, and so fully express the eternal existence of Christ:
and the heavens are the work of thy hands; these are the airy and starry heavens, and the heaven of heavens; which are creatures, and not to be worshipped, made by Christ himself, and are expressive of his power, wisdom, and glory.
(g) "antea", Pagninus, Montanus, Gejerus.
101:26101:26: Իսկզբանէ Տէր զհիմունս երկրի հաստատեցեր, եւ գործք ձեռաց քոց երկինք են։
25 Ի սկզբանէ, Տէ՛ր, երկրի հիմքերն հաստատեցիր, եւ երկինքն էլ գործն է քո ձեռքերի:
25 Սկիզբէն երկրին հիմերը դրիր Ու երկինքը քու ձեռքերուդ գործն է։
Ի սկզբանէ, Տէր, զհիմունս երկրի հաստատեցեր, եւ գործք ձեռաց քոց երկինք են:

101:26: Իսկզբանէ Տէր զհիմունս երկրի հաստատեցեր, եւ գործք ձեռաց քոց երկինք են։
25 Ի սկզբանէ, Տէ՛ր, երկրի հիմքերն հաստատեցիր, եւ երկինքն էլ գործն է քո ձեռքերի:
25 Սկիզբէն երկրին հիմերը դրիր Ու երկինքը քու ձեռքերուդ գործն է։
zohrab-1805▾ eastern-1994▾ western am▾
101:25101:26 В начале Ты, [Господи,] основал землю, и небеса дело Твоих рук;
101:26 κατ᾿ κατα down; by ἀρχὰς αρχη origin; beginning σύ συ you κύριε κυριος lord; master τὴν ο the γῆν γη earth; land ἐθεμελίωσας θεμελιοω found καὶ και and; even ἔργα εργον work τῶν ο the χειρῶν χειρ hand σού σου of you; your εἰσιν ειμι be οἱ ο the οὐρανοί ουρανος sky; heaven
101:26. a principio terram fundasti et opus manuum tuarum caeliIn the beginning, O Lord, thou foundedst the earth: and the heavens are the works of thy hands.
25. Of old hast thou laid the foundation of the earth; and the heavens are the work of thy hands.
Of old hast thou laid the foundation of the earth: and the heavens [are] the work of thy hands:

101:26 В начале Ты, [Господи,] основал землю, и небеса дело Твоих рук;
101:26
κατ᾿ κατα down; by
ἀρχὰς αρχη origin; beginning
σύ συ you
κύριε κυριος lord; master
τὴν ο the
γῆν γη earth; land
ἐθεμελίωσας θεμελιοω found
καὶ και and; even
ἔργα εργον work
τῶν ο the
χειρῶν χειρ hand
σού σου of you; your
εἰσιν ειμι be
οἱ ο the
οὐρανοί ουρανος sky; heaven
101:26. a principio terram fundasti et opus manuum tuarum caeli
In the beginning, O Lord, thou foundedst the earth: and the heavens are the works of thy hands.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-28. Возвышенное учение о вечности и неизменяемости Бога. Господь - Творец всего мира. Он изначален, не имеет времени и начала происхождения. Все же существующее в мире, как и сам мир, обязаны своим происхождением Богу, получили начало своего бытия от Него. Как ограниченный своим происхождением, он ограничен и продолжительностью своего существования: все, что получило начало во времени, имеет и временное существование, а потому мир может и непременно погибнет. Ограниченный во времени, мир ограничен и в силах, а потому подвержен постоянным переменам: он, как одежда, ветшает и изменяется. Господь же, существующий до вечно, не имеет и конца Своего существования, а как существующий вне пределов времени, он и не подлежит изменениям, налагаемым на все предметы мира тем же временем: Он самобытен, вечен и неизменяем.

Означенное величественное исповедание самобытности, вечности и неизменяемости Господа, в связи с указанием на ничтожество, кратковременность и непостоянство человеческого существования (см. ст. 24-25), является кроткой молитвой к Богу, ниспослании милости изведением из плена писателя и его поколения.
Adam Clarke: Commentary on the Bible - 1831
102:26: They shall perish - Nothing can be eternal a parte ante, or a parte post, but thyself. Even that which thou hast created, because not necessarily eternal, must be perishable; necessary duration belongs to God only; and it is by his will and energy alone that universal nature is preserved in existence, and preserved from running into speedy disorder, decay, and ruin.
Yea, all of them shall wax old - Every thing must deteriorate, unless preserved by thy renewing and invigorating energy. Even the heavens and the earth are subject to this law; for that which is not, from the infinite perfection of its own nature, Eternal, must be perishable; therefore the heavens and the earth must necessarily come to an end. They contain the seeds of their own dissolution. It is true that in sublunary things, the vicissitudes of seasons is a sort of check to the principle of dissolution; but it only partially corrects this tendency. Even the productions of the earth wear out or deteriorate. Plant the same seed or grain for several years consecutively, and it degenerates so as at last not to be worth the labor of tillage, however expensively the soil may be manured in which it is planted. I may instance in wheat and in the potatoe, the two grand supporters of life in European countries. All other seeds and plants, as far as they have fallen under my observation, are subject to the same law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:26: They shall: Isa 34:4, Isa 51:6, Isa 65:17, Isa 66:22; Luk 21:33; Rom 8:20; Pe2 3:7-12; Rev 20:11, Rev 21:1
endure: Heb. stand, Psa 102:12; Exo 3:14
Geneva 1599
102:26 (r) They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed:
(r) If heaven and earth perish, much more man will perish: but the Church by reason of God's promise endures forever.
John Gill
102:26 They shall perish,.... Both the heavens and the earth, though so well founded, and so firmly made; they shall be dissolved, melt, and pass away; not as to the substance, but as to the quality of them: or, as R. Judah Ben David says, whom Aben Ezra on the place cites, and calls the first grammarian in the west, not as to generals, but as to particulars:
but thou shalt endure; as the eternal God, from everlasting to everlasting; and, even as man, he will die no more; and, as Mediator, will ever remain; he will be King for ever; his throne is for ever and ever; his kingdom is an everlasting one; he is a priest for ever, after the order of Melchizedek; his sacrifice is of an eternal efficacy, and he ever lives to make intercession for his people; he will always continue, as the Prophet, in his church, to teach by his Spirit, word, and ordinances, in the present state; and hereafter will be the light of the New Jerusalem, and of his saints, for ever:
yea, all of them shall wax old like a garment: not only the heavens, which are as a curtain and garment about the earth, but the earth itself, Is 51:6, will lose their beauty and glory, and become useless, as to the present form of them:
as a vesture shall thou change them, and they shall be changed; as to their form, as a garment that is turned or folded up, and laid aside, as to present use: this seems to favour the above sense given, that the earth and heavens will not perish, as to the substance of them; but as to their form, figure, fashion, and scheme; and as to the qualities of them, all noxious ones being purged away by fire, the curse removed, and new heavens and new earth arise out of them.
John Wesley
102:26 Perish - As to their present nature and use.
101:27101:27: Նոքա անցանեն, եւ դու կաս եւ մնաս յաւիտեան։ Ամենեքեան որպէս զձորձս մաշեսցին. որպէս վերարկո՛ւս փոխեսցես զնոսա եւ փոխեսցին[7387]։ [7387] Ոմանք.Որպէս ձորձս մաշեսցին, եւ որպէս։
26 Կ’անցնեն դրանք, բայց դու կաս եւ կը մնաս յաւիտեան. ամէն ինչ ձորձի պէս կը մաշուի, դու վերարկուի պէս կը փոխես դրանք, ու դրանք կը փոխուեն:
26 Անոնք պիտի կորսուին, բայց դուն պիտի կենաս։Անոնց ամէնքը լաթի պէս պիտի մաշին, Հանդերձի պէս պիտի փոխես զանոնք Ու պիտի փոխուին։
Նոքա անցանեն, եւ դու կաս եւ մնաս յաւիտեան. ամենեքեան որպէս զձորձս մաշեսցին, որպէս վերարկուս փոխեսցես զնոսա եւ փոխեսցին:

101:27: Նոքա անցանեն, եւ դու կաս եւ մնաս յաւիտեան։ Ամենեքեան որպէս զձորձս մաշեսցին. որպէս վերարկո՛ւս փոխեսցես զնոսա եւ փոխեսցին[7387]։
[7387] Ոմանք.Որպէս ձորձս մաշեսցին, եւ որպէս։
26 Կ’անցնեն դրանք, բայց դու կաս եւ կը մնաս յաւիտեան. ամէն ինչ ձորձի պէս կը մաշուի, դու վերարկուի պէս կը փոխես դրանք, ու դրանք կը փոխուեն:
26 Անոնք պիտի կորսուին, բայց դուն պիտի կենաս։Անոնց ամէնքը լաթի պէս պիտի մաշին, Հանդերձի պէս պիտի փոխես զանոնք Ու պիտի փոխուին։
zohrab-1805▾ eastern-1994▾ western am▾
101:26101:27 они погибнут, а Ты пребудешь; и все они, как риза, обветшают, и, как одежду, Ты переменишь их, и изменятся;
101:27 αὐτοὶ αυτος he; him ἀπολοῦνται απολλυμι destroy; lose σὺ συ you δὲ δε though; while διαμενεῖς διαμενω remain καὶ και and; even πάντες πας all; every ὡς ως.1 as; how ἱμάτιον ιματιον clothing; clothes παλαιωθήσονται παλαιοω antiquate; grow old καὶ και and; even ὡσεὶ ωσει as if; about περιβόλαιον περιβολαιον coat ἀλλάξεις αλλασσω change αὐτούς αυτος he; him καὶ και and; even ἀλλαγήσονται αλλασσω change
101:27. ipsi peribunt tu autem stabis et omnes quasi vestimentum adterentur et quasi pallium mutabis illos et mutabunturThey shall perish but thou remainest: and all of them shall grow old like a garment: And as a vesture thou shalt change them, and they shall be changed.
26. They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed:
They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed:

101:27 они погибнут, а Ты пребудешь; и все они, как риза, обветшают, и, как одежду, Ты переменишь их, и изменятся;
101:27
αὐτοὶ αυτος he; him
ἀπολοῦνται απολλυμι destroy; lose
σὺ συ you
δὲ δε though; while
διαμενεῖς διαμενω remain
καὶ και and; even
πάντες πας all; every
ὡς ως.1 as; how
ἱμάτιον ιματιον clothing; clothes
παλαιωθήσονται παλαιοω antiquate; grow old
καὶ και and; even
ὡσεὶ ωσει as if; about
περιβόλαιον περιβολαιον coat
ἀλλάξεις αλλασσω change
αὐτούς αυτος he; him
καὶ και and; even
ἀλλαγήσονται αλλασσω change
101:27. ipsi peribunt tu autem stabis et omnes quasi vestimentum adterentur et quasi pallium mutabis illos et mutabuntur
They shall perish but thou remainest: and all of them shall grow old like a garment: And as a vesture thou shalt change them, and they shall be changed.
26. They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed:
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Adam Clarke: Commentary on the Bible - 1831
102:27: But thou art the same - ואתה הוא veattah Hu, but thou art He, that is, The Eternal; and, consequently, he who only has immortality.
Thy years shall have no end - לא יתמו lo yittammu, "they shall not be completed." Every thing has its revolution - its conception, growth, perfection, decay, dissolution, and death, or corruption. It may be said that regeneration restores all these substances; and so it does in a measure, but not without deterioration. The breed of animals, as well as vegetables, wears out; but God's eternal round has no completion. I repeat it, - what is necessarily eternal is unchangeable and imperishable; all created beings are perishable and mutable, because not eternal. God alone is eternal; therefore God alone is imperishable and immutable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:27: thou art: Mal 3:6; Joh 8:58; Heb 13:8; Jam 1:17; Rev 1:8, Rev 1:17, Rev 1:18
years: Psa 90:4; Job 36:26
John Gill
102:27 But thou art the same,.... That hast created them, as the Targum adds; or "thou art he" (h), the everlasting I AM, the unchangeable Jehovah; immutable in his nature and perfections; in his love and affections to his people; in his power to protect and keep them; in his wisdom to guide and direct them; in his righteousness to clothe them, and render them acceptable to God; in his blood to cleanse them, and speak peace and pardon to them; in his fulness to supply them, and in his intercession for them,
and thy years shall have no end; See Gill on Ps 102:24, now he, that made the heavens and the earth, and will be when they will not be, especially in the present form they are, must be able to rebuild his Zion, and bring on the glory he has promised; and from his eternity and immutability may be concluded the continuance of his church and interest in the world, until all the glorious things spoken of it shall be fulfilled, as follows.
(h) "tu ipse", Pagninus, Montanus.
101:28101:28: Բայց դու նոյն իսկ ես եւ ամք քո ո՛չ անցանեն[7388]. [7388] Ոմանք.Բայց դու նոյն ես։
27 Բայց դու նոյնը կը մնաս, եւ քո տարիները չեն անցնի:
27 Բայց դուն նոյնն ես Եւ քու տարիներդ պիտի չվերջանան։
Բայց դու նոյն իսկ ես, եւ ամք քո ոչ անցանեն:

101:28: Բայց դու նոյն իսկ ես եւ ամք քո ո՛չ անցանեն[7388].
[7388] Ոմանք.Բայց դու նոյն ես։
27 Բայց դու նոյնը կը մնաս, եւ քո տարիները չեն անցնի:
27 Բայց դուն նոյնն ես Եւ քու տարիներդ պիտի չվերջանան։
zohrab-1805▾ eastern-1994▾ western am▾
101:27101:28 но Ты тот же, и лета Твои не кончатся.
101:28 σὺ συ you δὲ δε though; while ὁ ο the αὐτὸς αυτος he; him εἶ ειμι be καὶ και and; even τὰ ο the ἔτη ετος year σου σου of you; your οὐκ ου not ἐκλείψουσιν εκλειπω leave off; cease
101:28. tu autem ipse es et anni tui non deficientBut thou art always the selfsame, and thy years shall not fail.
27. But thou art the same, and thy years shall have no end.
But thou [art] the same, and thy years shall have no end:

101:28 но Ты тот же, и лета Твои не кончатся.
101:28
σὺ συ you
δὲ δε though; while
ο the
αὐτὸς αυτος he; him
εἶ ειμι be
καὶ και and; even
τὰ ο the
ἔτη ετος year
σου σου of you; your
οὐκ ου not
ἐκλείψουσιν εκλειπω leave off; cease
101:28. tu autem ipse es et anni tui non deficient
But thou art always the selfsame, and thy years shall not fail.
27. But thou art the same, and thy years shall have no end.
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Adam Clarke: Commentary on the Bible - 1831
102:28: The children of thy servants shall continue - Thy Church shall be permanent, because founded on thee, it shall live throughout all the revolutions of time. And as thy followers are made partakers of the Divine nature they shall live in union with God in the other world, deriving eternal duration from the inexhaustible Fountain of being. Nothing can be permanent but by God's supporting and renewing influence.
Albert Barnes: Notes on the Bible - 1834
102:28: The children of thy servants shall continue - The descendants of those that serve and obey thee. This represents the confident expectation of the psalmist that, as God was unchangeable, all his promises toward his people would be fulfilled, even though the heavens and the earth should pass away. God was the same. His word would not fail. His promises were sure. Compare Mat 5:18; Mat 24:35. The word rendered "continue," means to dwell, as in a habitation; then, to abide. It stands opposed to a wandering, nomadic life, and indicates permanency.
And their seed shall be established before thee - The word used here means properly to stand erect; then to set up, to erect, to place, to found, to make firm, as a city, Psa 107:36; the earth, Psa 24:2; the heavens, Pro 3:19. It means here that they would be firmly and permanently established: that is, the church of God would be permanent in the earth. It would not be like the generations of people that pass away. It would not be like the nomadic tribes of the desert that have no fixed habitation, and that wander from place to place. It would not be even like the heavens that might put on new forms, or wholly pass away: it would be as enduring and changeless as God himself; it would, in its proper form, endure foRev_er. As God is eternal and unchangeable, so would the safety and welfare of his people be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
102:28: The children: Psa 22:30, Psa 22:31, Psa 45:16, Psa 45:17, Psa 69:35, Psa 69:36; Isa 53:10, Isa 59:20, Isa 59:21, Isa 65:22, Isa 66:22
their seed: Psa 90:16, Psa 90:17
Geneva 1599
102:28 The children of thy servants shall continue, and their seed shall (s) be established before thee.
(s) Seeing you have chosen your Church out of the world, and joined it to you, it cannot but continue forever: for you are everlasting.
John Gill
102:28 The children of thy servants shall continue,.... The "servants" of the Lord are the apostles of Christ, and ministers of the word, in all successive generations, with whom Christ will be to the end of the world: their "children" are such whom they have begotten again, through the Gospel, to whom they are spiritual fathers; regenerated souls are meant; of these there will be a succession in all ages, until latter day glory takes place; these are the church's seed, and her seed's seed, from whom the word of the Lord, the Gospel, will never depart, Is 59:21, or these "shall inhabit" (i), as the word may be rendered, the earth, as the Targum adds; that is, the new heavens, and the new earth, when the old ones are passed away; here they shall dwell with the Lord, who is the same today, yesterday, and for ever:
and their seed shall be established before thee; the same with the children, the spiritual seed of the church and of faithful minister; these, with the church, in which they are born and brought up, shall be established in Christ; the church will be no more in an unstable and fluctuating state, but will he as a tabernacle, that shall not be taken down; yea, shall be established upon the top of the mountains, and exalted above the hills; see Is 2:2.
(i) "habitabunt", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator, Cocceius, Gejerus; so Sept.
John Wesley
102:28 Continue - Though the heavens and earth perish, yet we rest assured that our children, and their children after them, shall enjoy an happy restitution to, and settlement in their own land.
101:29101:29: որդիք ծառայից քոց բնակեսցեն ՚ի նմա, եւ զաւակի նոցա յաւիտեան աջողեսցի[7389]։ Տունք. իզ̃։[7389] Ոմանք.Եւ զաւակի նորա յաւիտեան յաջողեսցի։
28 Քո ծառաների որդիները կը բնակուեն այնտեղ, եւ նրանց սերնդին յաւիտեան յաջողութիւնը կ’ուղեկցի:
28 Քու ծառաներուդ որդիները ապահով պիտի բնակին Ու անոնց սերունդը հաստատ պիտի մնայ քու առջեւդ»։
Որդիք ծառայից քոց [629]բնակեսցեն ի նմա, եւ զաւակի նոցա յաւիտեան յաջողեսցի:

101:29: որդիք ծառայից քոց բնակեսցեն ՚ի նմա, եւ զաւակի նոցա յաւիտեան աջողեսցի[7389]։ Տունք. իզ̃։
[7389] Ոմանք.Եւ զաւակի նորա յաւիտեան յաջողեսցի։
28 Քո ծառաների որդիները կը բնակուեն այնտեղ, եւ նրանց սերնդին յաւիտեան յաջողութիւնը կ’ուղեկցի:
28 Քու ծառաներուդ որդիները ապահով պիտի բնակին Ու անոնց սերունդը հաստատ պիտի մնայ քու առջեւդ»։
zohrab-1805▾ eastern-1994▾ western am▾
101:28101:29 Сыны рабов Твоих будут жить, и семя их утвердится пред лицем Твоим.
101:29 οἱ ο the υἱοὶ υιος son τῶν ο the δούλων δουλος subject σου σου of you; your κατασκηνώσουσιν κατασκηνοω nest; camp καὶ και and; even τὸ ο the σπέρμα σπερμα seed αὐτῶν αυτος he; him εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever κατευθυνθήσεται κατευθυνω straighten out; direct
101:29. filii servorum tuorum habitabunt et semen eorum ante faciem eorum perseverabitThe children of thy servants shall continue and their seed shall be directed for ever.
28. The children of thy servants shall continue, and their seed shall be established before thee.
The children of thy servants shall continue, and their seed shall be established before thee:

101:29 Сыны рабов Твоих будут жить, и семя их утвердится пред лицем Твоим.
101:29
οἱ ο the
υἱοὶ υιος son
τῶν ο the
δούλων δουλος subject
σου σου of you; your
κατασκηνώσουσιν κατασκηνοω nest; camp
καὶ και and; even
τὸ ο the
σπέρμα σπερμα seed
αὐτῶν αυτος he; him
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
κατευθυνθήσεται κατευθυνω straighten out; direct
101:29. filii servorum tuorum habitabunt et semen eorum ante faciem eorum perseverabit
The children of thy servants shall continue and their seed shall be directed for ever.
28. The children of thy servants shall continue, and their seed shall be established before thee.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29. Будущая, послепленная жизнь рисуется писателю в чертах осуществления того идеального назначения, к которому призывался пророками еврейский народ. - "Семя их (рабов Твоих) утвердится пред лицем Твоим" - будет твердо веровать в Тебя, неуклонно исполнять Твои заповеди, а потому и постоянно пользоваться Твоим благоволением. История жизни еврейского народа показывает, что он уклонился от своего идеального назначения, и слава, ожидаемая для него писателем псалма, перешла к новому Израилю, - христианам.