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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Закончив подробное изложение истории еврейского народа его выходом из Египта, писатель продолжает излагать особенно выпуклые события дальнейшей его истории странствования и поселения в Палестине.

Славьте Господа за все Его милости, которые неисчислимы (1-3). Вспомни, обо мне, Господи, и дай увидеть благоденствие Твоих избранников, спасенных от народов (4-5). Мы постоянно грешили пред Тобою. Народ возмутился пред Чермным морем, но Ты иссушил его, провел посуху Твой народ, а врагов потопил (6-12). Но это благодеяние скоро было забыто. В пустыне, при ропоте, Бог чудесно ниспослал пищу, но вместе с тем и наказал ропщущих ("гробы похотения"). Возмутившиеся против Моисея и Аарона были поглощены землей. Народ оскорбил Бога поклонением тельцу у Хорива, но по заступничеству Моисея Господь помиловал его (13-23). Они согрешили неверием при возвращении соглядатаев, за что Господь возвестил им наказание (24-27). Достигши восточной Иорданской долины они отдались идолопоклонству, за что были наказаны, а ревнитель Иеговы Финеес награжден. У вод Меривы они снова прогневали Господа и даже Моисей, погрешивший устами своими, был наказан (ему не дано войти в Палестину) (28-33). Много раз по овладению Палестиной они оскорбляли Бога уклонением к идолопоклонству, за что Господь насылал на них врагов, а при покаянии - спасал их (33-46). Спаси нас и теперь, Боже, от рассеяния среди народов, чтобы славить имя Твое (47).

Первый стих представляет, вероятно, употребительную литургическую прибавку, как и в 104: Пс.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We must give glory to God by making confession, not only of his goodness but our own badness, which serve as foils to each other. Our badness makes his goodness appear the more illustrious, as his goodness makes our badness the more heinous and scandalous. The foregoing psalm was a history of God's goodness to Israel; this is a history of their rebellions and provocations, and yet it begins and ends with Hallelujah; for even sorrow for sin must not put us out of tune for praising God. Some think it was penned at the time of the captivity in Babylon and the dispersion of the Jewish nation thereupon, because of that prayer in the close, ver. 47. I rather think it was penned by David at the same time with the foregoing psalm, because we find the first verse and the last two verses in that psalm which David delivered to Asaph, at the bringing up of the ark to the place he had prepared for it (1 Chron. xvi. 34-36), "Gather us from among the heathen;" for we may suppose that in Saul's time there was a great dispersion of pious Israelites, when David was forced to wander. In this psalm we have, I. The preface to the narrative, speaking honour to God (ver. 1, 2), comfort to the saints (ver. 3), and the desire of the faithful towards God's favour, ver. 4, 5. II. The narrative itself of the sins of Israel, aggravated by the great things God did for them, an account of which is intermixed. Their provocations at the Red Sea (ver. 6-12), lusting (ver. 13-15), mutinying (ver. 16-18), worshipping the golden calf (ver. 19-23), murmuring (ver. 24-27), joining themselves to Baal-peor (ver. 28-31), quarrelling with Moses (ver. 32, 33), incorporating themselves with the nations of Canaan, ver. 34-39. To this is added an account how God had rebuked them for their sins, and yet saved them from ruin, ver. 40-46. III. The conclusion of the psalm with prayer and praise, ver. 47, 48. It may be of use to us to sing this psalm, that, being put in mind by it of our sins, the sins of our land, and the sins of our fathers, we may be humbled before God and yet not despair of mercy, which even rebellious Israel often found with God.
Adam Clarke: Commentary on the Bible - 1831
God is praised for his manifold mercies, Psa 106:1-3. The prophet prays for himself, Psa 106:4, Psa 106:5. A recapitulation of the history of the Hebrew people: of God's mercies toward them, and their rebellions, vv. 6-39. The judgments and affictions which their transgressions brought upon them, Psa 106:40-42. God's mercy to them notwithstanding their transgressions, Psa 106:43-46. He prays for their restoration, Psa 106:47, Psa 106:48.
As a part of the preceding Psalm is found in 1 Chronicles 16, so the first and two last verses of this are found in the same place, (Ch1 16:34-36), and yet it is supposed by eminent commentators to be a prayer of the captives in Babylon, who acknowledge the mercies of God, confess their own sins, and those of their forefathers, and implore the Lord to gather them from among the heathen, and restore them to their own country. In none of the Versions except the Syriac has it any title, except Hallelujah, Praise ye the Lord, the word with which the original commences. The Syriac gives us a sort of table of its contents; or rather shows us the subjects to which it may be applied, and the uses we should make of it. After stating that it has no title, it says, "It calls upon men to observe the Divine precepts, and teaches us that the more the Jews transgressed, the more we should fear. That we should not talk together in the church, nor ever contend with our brethren on any account; and especially when we assist in the celebration of the Divine mysteries and in prayer: and that when we sin we should repent." All this is very good: but it would be difficult to find these subjects in the Psalm, or any thing on which they could be rationally founded. But it shows us that the Scriptures were very easily accommodated to particular uses, not originally intended: and hence arose much of the practice of spiritualizing and allegorizing; which, to say the least of it, has been of no use to the Church of Christ.
Albert Barnes: Notes on the Bible - 1834
106:0: The author of this psalm is unknown, and the occasion on which it was composed cannot now be ascertained. It belongs to the same "class" as Ps. 78; 105; as referring to the ancient history of the Hebrew people, and as deriving lessons of instruction, admonition, gratitude and praise from that history. The cvth Psalm referred to that history particularly as showing the mercy and favor of God to that people, and hence, their obligation to love and serve him; this psalm is occupied mainly with a confession, drawn from a Rev_iew of that history, that the nation had not been mindful of those mercies, but that they had rebelled against God, and incurred his displeasure. The psalm has a striking resemblance in many respects to the prayer in Dan. 9; and, like that, is a prayer that God would now interpose and deliver the people as in times that were past. It is possible that the psalm may have been composed in the time of the Babylonian captivity (compare Psa 106:47), and this is the opinion of Hengstenberg; but it is impossible to demonstrate this with any certainty. It was evidently composed in some period of public calamity, and there is no impropriety in supposing that it may have been then.
The psalm consists essentially of three parts:
I. A brief introduction, setting forth the duty of praising God, and referring to his mercy, and expressing the desire of the author of the psalm that he himself might participate in his mercy, and share the happy lot of the "chosen" of God, Psa 106:1-5.
II. A reference to the history of the nation, and a confession of their sins in all the periods of their history, and their proneness as a people to disobey God, referring particularly to their history in Egypt, Psa 106:6-12; in the desert, Ps. 106:13-33; and in the land of Canaan, Psa 106:34-43.
III. A prayer - founded on the fact that God had often interposed in their behalf - that he would now again interpose, and gather them from among the pagan, that they might again sing his praises, Psa 106:44-48.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 106:1, The psalmist exhorts to praise God; Psa 106:4, He prays for pardon of sin, as God pardoned the fathers; Psa 106:7, The story of the people's rebellion, and God's mercy; Psa 106:47, He concludes with prayer and praise.
Carl Friedrich Keil and Franz Delitzsch

Israel's Unfaithfulness from Egypt Onwards, and God's Faithfulness Down to the Present Time
With this anonymous Psalm begins the series of the strictly Hallelujah-Psalms, i.e., those Psalms which have הללו־יה for their arsis-like beginning and for their inscription (Ps 106, 111-113, Ps 117:1-2, 135, 146-150). The chronicler in his cento, 1Chron 16:8., and in fact in 1Chron 16:34-36, puts the first and last verses of this Psalm (Ps 106:1, Ps 106:47), together with the Beracha (Ps 106:48) which closes the Fourth Book of the Psalms, into the mouth of David, from which it is to be inferred that this Psalm is no more Maccabaean than Ps 96:1-13 and Ps 105 (which see), and that the Psalter was divided into five books which were marked off by the doxologies even in the time of the chronicler. The Beracha, Ps 106:48, appears even at that period to have been read as an integral part of the Psalm, according to liturgical usage. The Hallelujah Psalms 106, like the Hodu Ps 105 and the Asaph Ps 78, recapitulates the history of the olden times of the Israelitish nation. But the purpose and mode of the recapitulation differ in each of these three Psalms. In Ps 78 it is didactic; in Ps 105 hymnic; and here in Psalms 106 penitential. It is a penitential Psalm, or Psalm of confession, a ודּוּי (from התודּה to confess, Lev 16:21). The oldest types of such liturgical prayers are the two formularies at the offering of the first-fruits, Deut. 26, and Solomon's prayer at the dedication of the Temple, 1 Kings 8. And to this kind of tephilla, the Vidduj, belong, beyond the range of the Psalter, the prayer of Daniel, Dan 9:1 (vid., the way in which it is introduced in Dan 9:4), and the prayer (Neh 9:5-38) which eight Levites uttered in the name of the people at the celebration of the fast-day on the twenty-fourth of Tishri. It is true Psalms 106 is distinguished from these prayers of confession in the prose style as being a Psalm; but it has three points in common with them and with the liturgical tephilla in general, viz., (1) the fondness for inflexional rhyming, i.e., for rhyming terminations of the same suffixes; (2) the heaping up of synonyms; and (3) the unfolding of the thoughts in a continuous line. These three peculiarities are found not only in the liturgical border, Ps 106:1-6, Ps 106:47, but also in the middle historical portion, which forms the bulk of the Psalm. The law of parallelism, is, it is true, still observed; but apart from these distichic wave-like ridges of the thoughts, it is all one direct, straight-line flow without technical division.
John Gill
INTRODUCTION TO PSALM 106
This psalm is without the name of its author, as the Syriac interpreter observes. Aben Ezra, on Ps 106:47, says, that one of the wise men of Egypt (perhaps Maimonides) was of opinion that it was written in the time of the judges, when there was no king in Israel; and another, he says, thought it was written in Babylon: but he was of opinion it was wrote under the inspiration of the Holy Ghost, or by a prophetic spirit, concerning their present captivity; and so Kimchi. The petition in Ps 106:47, "gather us from among the Heathen", has led most interpreters to conclude that it was written either in the Babylonish captivity, or, as some, in the times of Antiochus: but by comparing it with 1Chron 16:7, it appears that it was written by David, at the time of the bringing up of the ark to Zion; since the first and two last verses of it are there expressly mentioned, in the psalm he gave Asaph to sing on that occasion, Ps 106:34, who therein might have respect to the Israelites that had been taken captive by some of their neighbours, as the Philistines, and still retained; though there is no difficulty in supposing that David, under a prophetic spirit, foresaw future captivities, and represents those that were in them. As the preceding psalm treats of the mercies and favours God bestowed upon Israel, this of their sins and provocations amidst those blessings, and of the goodness of God unto them; that notwithstanding he did not destroy them from being a people; for which they had reason to be thankful.
105:1105:0: Ալէլուիա. ՃԵ։105:1: Խոստովան եղերո՛ւք Տեառն զի քաղցր է, զի յաւիտեան է ողորմութիւն նորա։
[0] Ալէլուիա1 Գոհութի՛ւն մատուցեցէք Տիրոջը, քանզի քաղցր է նա, քանզի յաւերժ է նրա ողորմութիւնը:
106 Ալէլուիա՜։ Գոհացէ՛ք Տէրոջմէն, վասն զի բարի է, Վասն զի անոր ողորմութիւնը յաւիտեան է։
Ալէլուիա: Խոստովան եղերուք Տեառն զի քաղցր է, զի յաւիտեան է ողորմութիւն նորա:

105:0: Ալէլուիա. ՃԵ։

105:1: Խոստովան եղերո՛ւք Տեառն զի քաղցր է, զի յաւիտեան է ողորմութիւն նորա։

[0] Ալէլուիա
1 Գոհութի՛ւն մատուցեցէք Տիրոջը, քանզի քաղցր է նա, քանզի յաւերժ է նրա ողորմութիւնը:
106 Ալէլուիա՜։ Գոհացէ՛ք Տէրոջմէն, վասն զի բարի է, Վասն զի անոր ողորմութիւնը յաւիտեան է։
zohrab-1805▾ eastern-1994▾ western am▾
105:1[105:0] Аллилуия.105:1 Славьте Господа, ибо Он благ, ибо вовек милость Его.
105:1 αλληλουια αλληλουια haleluyah ἐξομολογεῖσθε εξομολογεω concede; confess τῷ ο the κυρίῳ κυριος lord; master ὅτι οτι since; that χρηστός χρηστος suitable; kind ὅτι οτι since; that εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him
105:1 הֹוד֣וּ hôḏˈû ידה praise לַ֭ ˈla לְ to יהוָה [yhwˌāh] יְהוָה YHWH קִרְא֣וּ qirʔˈû קרא call בִּ bi בְּ in שְׁמֹ֑ו šᵊmˈô שֵׁם name הֹודִ֥יעוּ hôḏˌîʕû ידע know בָ֝ ˈvā בְּ in † הַ the עַמִּ֗ים ʕammˈîm עַם people עֲלִילֹותָֽיו׃ ʕᵃlîlôṯˈāʸw עֲלִילָה deed
105:1. alleluia confitemini Domino quoniam bonus quoniam in aeternum misericordia eiusGive glory to the Lord, for he is good: for his mercy endureth for ever.
1. Praise ye the LORD. O give thanks unto the LORD; for he is good: for his mercy for ever.
105:1. Alleluia. Confess to the Lord, and invoke his name. Announce his works among the nations.
[651] KJV Chapter [106] Praise ye the LORD. O give thanks unto the LORD; for [he is] good: for his mercy [endureth] for ever:

[105:0] Аллилуия.
105:1 Славьте Господа, ибо Он благ, ибо вовек милость Его.
105:1
αλληλουια αλληλουια haleluyah
ἐξομολογεῖσθε εξομολογεω concede; confess
τῷ ο the
κυρίῳ κυριος lord; master
ὅτι οτι since; that
χρηστός χρηστος suitable; kind
ὅτι οτι since; that
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τὸ ο the
ἔλεος ελεος mercy
αὐτοῦ αυτος he; him
105:1
הֹוד֣וּ hôḏˈû ידה praise
לַ֭ ˈla לְ to
יהוָה [yhwˌāh] יְהוָה YHWH
קִרְא֣וּ qirʔˈû קרא call
בִּ bi בְּ in
שְׁמֹ֑ו šᵊmˈô שֵׁם name
הֹודִ֥יעוּ hôḏˌîʕû ידע know
בָ֝ ˈvā בְּ in
הַ the
עַמִּ֗ים ʕammˈîm עַם people
עֲלִילֹותָֽיו׃ ʕᵃlîlôṯˈāʸw עֲלִילָה deed
105:1. alleluia confitemini Domino quoniam bonus quoniam in aeternum misericordia eius
Give glory to the Lord, for he is good: for his mercy endureth for ever.
105:1. Alleluia. Confess to the Lord, and invoke his name. Announce his works among the nations.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Praise ye the LORD. O give thanks unto the LORD; for he is good: for his mercy endureth for ever. 2 Who can utter the mighty acts of the LORD? who can show forth all his praise? 3 Blessed are they that keep judgment, and he that doeth righteousness at all times. 4 Remember me, O LORD, with the favour that thou bearest unto thy people: O visit me with thy salvation; 5 That I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance.
We are here taught,
I. To bless God (v. 1, 2): Praise you the Lord, that is, 1. Give him thanks for his goodness, the manifestation of it to us, and the many instances of it. He is good and his mercy endures for ever; let us therefore own our obligations to him and make him a return of our best affections and services. 2. Give him the glory of his greatness, his mighty acts, proofs of his almighty power, wherein he has done great things, and such as would be opposed. Who can utter these? Who is worthy to do it? Who is able to do it? They are so many that they cannot be numbered, so mysterious that they cannot be described; when we have said the most we can of the mighty acts of the Lord, the one half is not told; still there is more to be said; it is a subject that cannot be exhausted. We must show forth his praise; we may show forth some of it, but who can show forth all? Not the angels themselves. This will not excuse us in not doing what we can, but should quicken us to do all we can.
II. To bless the people of God, to call and account them happy (v. 3): Those that keep judgment are blessed, for they are fit to be employed in praising God. God's people are those whose principles are sound--They keep judgment (they adhere to the rules of wisdom and religion, and their practices are agreeable); they do righteousness, are just to God and to all men, and herein they are steady and constant; they do it at all times, in all manner of conversation, at every turn, in every instance, and herein persevering to the end.
III. To bless ourselves in the favour of God, to place our happiness in it, and to seek it, accordingly, with all seriousness, as the psalmist here, v. 4, 5. 1. He has an eye to the lovingkindness of God, as the fountain of all happiness: "Remember me, O Lord! to give me that mercy and grace which I stand in need of, with the favour which thou bearest to thy people." As there are a people in the world who are in a peculiar manner God's people, so there is a peculiar favour which God bears to that people, which all gracious souls desire an interest in; and we need desire no more to make us happy. 2. He has an eye to the salvation of God, the great salvation, that of the soul, as the foundation of happiness: O visit me with thy salvation. "Afford me (says Dr. Hammond) that pardon and that grace which I stand in need of, and can hope for from none but thee." Let that salvation be my portion for ever, and the pledges of it my present comfort. 3. He has an eye to the blessedness of the righteous, as that which includes all good (v. 5): "That I may see the good of thy chosen and be as happy as the saints are; and happier I do not desire to be." God's people are here called his chosen, his nation, his inheritance; for he has set them apart for himself, incorporated them under his own government, is served by them and glorified in them. The chosen people of God have a good which is peculiar to them, which is the matter both of their gladness and of their glorying, which is their pleasure, and their praise. God's people have reason to be a cheerful people, and to boast in their God all the day long; and those who have that gladness, that glory, need not envy any of the children of men their pleasure or pride. The gladness of God's nation, and the glory of his inheritance, are enough to satisfy any man; for they have everlasting joy and glory at the end of them.
Adam Clarke: Commentary on the Bible - 1831
106:1: Praise ye the Lord - This, which is a sort of title, is wanting in several MSS., and in the Syriac Version.
O give thanks unto the Lord; for he is good - Ye who live by his bounty should praise his mercy. God is the good Being, and of all kinds of good he is the Author and Dispenser. That the term God among our Anglo-Saxon ancestors, expressed both the Supreme Being and good or goodness, is evident from the Anglo-Saxon version of this clause: "Confess Lord for that God, (or good), for that on world mildheartness his." Which the old Psalter thus translates and paraphrases: -
Trans. Schifes to Lorde for he is gude; for in worlde the mercy of him.
Par - Schryfes synes, and louyngs to God. for he is gude of kynde, that nane do bot aske his mercy; for it lastes to the worlds ende in wriches whame it comfortes and delyvers: and the blysfulhede that is gyfen thrugh mercy is endles. That is: -
Confess your sins, and give praise to God, for he is good in his nature to all that ask his mercy; for it lasts to the world's end in comforting and delivering the wretched: and the blessedness that is given through mercy is endless.
Albert Barnes: Notes on the Bible - 1834
106:1: Praise ye the Lord - Margin, "Hallelu-jah." The two Hebrew words mean, "praise ye the Lord." They are the same words with which the pRev_ious psalm closes, and are here designed to indicate the general duty illustrated in the psalm.
O give thanks unto the Lord - See the notes at Psa 105:1.
For he is good: for his mercy endureth for ever - See Psa 100:5, note; Psa 107:1, note; where the language in the Hebrew is the same.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:1: (Title), As part of the preceding Psalm is found in ch2 16, so the first and two last verses of this are found in the same place; and it is highly probable this was composed upon the same occasion as the former, to which it seems to be a continuation; for as that celebrates the mercies of God to Israel, so this confesses and deplores the rebellions of Israel against Jehovah.
Praise ye the Lord: Heb. Hallelujah, Psa 105:45
O give: Psa 100:4, Psa 100:5, Psa 107:1, Psa 118:1, Psa 136:1; Ch1 16:34; Ezr 3:11; Jer 33:11; Th1 5:18
for he: Psa 103:17, Psa 119:68; Mat 19:17; Rom 5:20, Rom 5:21
Carl Friedrich Keil and Franz Delitzsch
106:1
The Psalm begins with the liturgical call, which has not coined for the first time in the Maccabaean age (1 Macc. 4:24), but was already in use in Jeremiah's time (Ps 33:11). The lxx appropriately renders טּוב by χρηστός, for God is called "good" not so much in respect of His nature as of the revelation of His nature. The fulness of this revelation, says Ps 106:2 (like Ps 40:6), is inexhaustible. גּבוּרות are the manifestations of His all-conquering power which makes everything subservient to His redemptive purposes (Ps 20:7); and תּהלּה is the glory (praise or celebration) of His self-attestation in history. The proclaiming of these on the part of man can never be an exhaustive echo of them. In Ps 106:3 the poet tells what is the character of those who experience such manifestations of God; and to the assertion of the blessedness of these men he appends the petition in Ps 106:4, that God would grant him a share in the experiences of the whole nation which is the object of these manifestations. עמּך beside בּרצון is a genitive of the object: with the pleasure which Thou turnest towards Thy people, i.e., when Thou again (cf. Ps 106:47) showest Thyself gracious unto them. On פּקד cf. Ps 8:5; Ps 80:15, and on ראה ב, Jer 29:32; a similar Beth is that beside לשׂמח (at, on account of, not: in connection with), Ps 21:2; Ps 122:1. God's "inheritance" is His people; the name for them is varied four times, and thereby גּוי is also exceptionally brought into use, as in Zeph 2:9.
Geneva 1599
106:1 Praise (a) ye the LORD. O give thanks unto the LORD; for [he is] good: for his mercy [endureth] for ever.
(a) The prophet exhorts the people to praise God for his past benefits, that by this their minds may be strengthened against all present troubles and despair.
John Gill
106:1 Praise ye the Lord,.... Or "hallelujah"; which, according to the Arabic version, is the title of the psalm; and so it stands in the Septuagint, Vulgate Latin, and Ethiopic versions. Several psalms following begin in like manner; it begins as the former ended, and ends as it begins; praise being due to God at all times, and on all occasions.
O give thanks unto the Lord: always, for all things, temporal and spiritual, since not worthy of any: or, confess unto the Lord (h); his great goodness, and your unworthiness; and all your sins and transgressions committed against him, who only can pardon.
For he is good; essentially, solely and originally; is communicative and diffusive of his goodness; is the author of all good, and of no evil; and is gracious and merciful, and ready to forgive.
For his mercy endureth for ever; notwithstanding the sins of his people; though he may sometimes hide his face from them, and rebuke them in his providence; and though he causes grief by so doing, he still has compassion upon them, his mercy continues towards them; yea, his mercies are new every morning, as to temporal things; and spiritual mercies, the sure mercies of David, redemption, remission of sins, and sanctification, issue in eternal life; the mercy of God is from eternity to eternity: these are reasons why he should be praised, and thanks be given, to him.
(h) "confitemini Domino", V. L. Pagninus, Montanus, &c.
Robert Jamieson, A. R. Fausset and David Brown
106:1 This Psalm gives a detailed confession of the sins of Israel in all periods of their history, with special reference to the terms of the covenant as intimated (Ps 105:45). It is introduced by praise to God for the wonders of His mercy, and concluded by a supplication for His favor to His afflicted people, and a doxology. (Psa. 106:1-48)
Praise, &c.--(See on Ps 104:35), begins and ends the Psalm, intimating the obligations of praise, however we sin and suffer 1Chron 16:34-36 is the source from which the beginning and end of this Psalm are derived.
105:2105:2: Ո՛ խօսեսցի զզօրութիւնս Տեառն, լսելի արասցէ զամենայն օրհնութիւնս նորա։
2 Ո՞վ պիտի պատմի զօրութիւնը Տիրոջ, լսելի դարձնի նրա ամբողջ օրհնութիւնը:
2 Ո՞վ պիտի պատմէ Տէրոջը մեծ գործերը։Ո՞վ պիտի իմացնէ անոր ամէն գովութիւնը։
Ո՞ խօսեսցի զզօրութիւն Տեառն, լսելի արասցէ զամենայն օրհնութիւնս նորա:

105:2: Ո՛ խօսեսցի զզօրութիւնս Տեառն, լսելի արասցէ զամենայն օրհնութիւնս նորա։
2 Ո՞վ պիտի պատմի զօրութիւնը Տիրոջ, լսելի դարձնի նրա ամբողջ օրհնութիւնը:
2 Ո՞վ պիտի պատմէ Տէրոջը մեծ գործերը։Ո՞վ պիտի իմացնէ անոր ամէն գովութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
105:2105:2 Кто изречет могущество Господа, возвестит все хвалы Его?
105:2 τίς τις.1 who?; what? λαλήσει λαλεω talk; speak τὰς ο the δυναστείας δυναστεια the κυρίου κυριος lord; master ἀκουστὰς ακουστος do; make πάσας πας all; every τὰς ο the αἰνέσεις αινεσις singing praise αὐτοῦ αυτος he; him
105:2 שִֽׁירוּ־ šˈîrû- שׁיר sing לֹ֖ו lˌô לְ to זַמְּרוּ־ zammᵊrû- זמר sing לֹ֑ו lˈô לְ to שִׂ֝֗יחוּ ˈśˈîḥû שׂיח be concerned with בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole נִפְלְאֹותָֽיו׃ niflᵊʔôṯˈāʸw פלא be miraculous
105:2. quis loquetur fortitudines Domini auditas faciet omnes laudes eiusWho shall declare the powers of the Lord? who shall set forth all his praises?
2. Who can utter the mighty acts of the LORD, or shew forth all his praise?
105:2. Sing to him, and sing psalms to him. Describe all his wonders.
Who can utter the mighty acts of the LORD? [who] can shew forth all his praise:

105:2 Кто изречет могущество Господа, возвестит все хвалы Его?
105:2
τίς τις.1 who?; what?
λαλήσει λαλεω talk; speak
τὰς ο the
δυναστείας δυναστεια the
κυρίου κυριος lord; master
ἀκουστὰς ακουστος do; make
πάσας πας all; every
τὰς ο the
αἰνέσεις αινεσις singing praise
αὐτοῦ αυτος he; him
105:2
שִֽׁירוּ־ šˈîrû- שׁיר sing
לֹ֖ו lˌô לְ to
זַמְּרוּ־ zammᵊrû- זמר sing
לֹ֑ו lˈô לְ to
שִׂ֝֗יחוּ ˈśˈîḥû שׂיח be concerned with
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
נִפְלְאֹותָֽיו׃ niflᵊʔôṯˈāʸw פלא be miraculous
105:2. quis loquetur fortitudines Domini auditas faciet omnes laudes eius
Who shall declare the powers of the Lord? who shall set forth all his praises?
105:2. Sing to him, and sing psalms to him. Describe all his wonders.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. Вопрос второго стиха - риторический. Ответ на него вытекает из всего изложения в предыдущем псалме истории водительства Богом еврейского народа и тех многочисленных чудес, которые Он совершал для них: всех великих дел Божиих невозможно пересказать, а потому нет меры и той хвале, которая должна быть воздаваема Ему. - "Хранящие суд и творящие правду" - всегда следующие предписаниям Его закона.
Adam Clarke: Commentary on the Bible - 1831
106:2: Who can utter the mighty acts of the Lord? - His acts are all acts of might; and particularly those in behalf of his followers.
Albert Barnes: Notes on the Bible - 1834
106:2: Who can utter the mighty acts of the Lord? - Who can speak the great things of God? Who can find language which will suitably express what he has done, or which will "come up" in sublimity to his acts? In other words, human language must fall immeasurably short of adequately expressing the praises of Yahweh, or conveying the fullness of what he has done. Who has not felt this when he has endeavored to praise God in a proper manner? Compare the notes at Psa 40:5.
Who can shew forth all his praise - Hebrew, "Cause to be heard." That is, Language cannot be found which would cause "it to be heard" in a suitable manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:2: utter: Psa 40:5, Psa 139:17, Psa 139:18, Psa 145:3-12; Job 5:9, Job 26:14; Rom 11:33; Eph 1:19, Eph 3:18
all his praise: Neh 9:5
John Gill
106:2 Who can utter the mighty acts of the Lord?.... Or powers (i); to which answers the Greek word for the miracles of Christ, Mt 11:20, and Kimchi here restrains them to the wonders wrought in Egypt, and at the Red sea: but they may as well be extended to the mighty acts of God, and the effects of his power, in the creation of all things out of nothing; in the sustaining and government of the world; in the redemption of his people by Christ; in the conversion of sinners, and in the final perseverance of the saints; in all which there are such displays of the power of God as cannot be uttered and declared by mortal tongues.
Who can show forth all his praise? all those things done by him, worthy of praise, they are so many and so great? see Ps 40:5.
(i) "potentias", V. L. Michaelis; "virtutes", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
106:2 His acts exceed our comprehension, as His praise our powers of expression (Rom 11:33). Their unutterable greatness is not to keep us back, but to urge us the more to try to praise Him as best we can (Ps 40:5; Ps 71:15).
105:3105:3: Երանի ոյք պահեն զիրաւունս, եւ առնեն զարդարութիւն յամենայն ժամ։
3 Երանի նրանց, ովքեր իրաւունքն են պահում եւ ամէն ժամ արդարութիւն գործում:
3 Երանի՜ անոնց, որ իրաւունքը կը պահեն Ու ամէն ժամանակ արդարութիւն կ’ընեն։
Երանի՛ ոյք պահեն զիրաւունս, եւ առնեն զարդարութիւն յամենայն ժամ:

105:3: Երանի ոյք պահեն զիրաւունս, եւ առնեն զարդարութիւն յամենայն ժամ։
3 Երանի նրանց, ովքեր իրաւունքն են պահում եւ ամէն ժամ արդարութիւն գործում:
3 Երանի՜ անոնց, որ իրաւունքը կը պահեն Ու ամէն ժամանակ արդարութիւն կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
105:3105:3 Блаженны хранящие суд и творящие правду во всякое время!
105:3 μακάριοι μακαριος blessed; prosperous οἱ ο the φυλάσσοντες φυλασσω guard; keep κρίσιν κρισις decision; judgment καὶ και and; even ποιοῦντες ποιεω do; make δικαιοσύνην δικαιοσυνη rightness; right standing ἐν εν in παντὶ πας all; every καιρῷ καιρος season; opportunity
105:3 הִֽ֭תְהַלְלוּ ˈhˈiṯhallû הלל praise בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name קָדְשֹׁ֑ו qoḏšˈô קֹדֶשׁ holiness יִ֝שְׂמַ֗ח ˈyiśmˈaḥ שׂמח rejoice לֵ֤ב׀ lˈēv לֵב heart מְבַקְשֵׁ֬י mᵊvaqšˈê בקשׁ seek יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
105:3. beati qui custodiunt iudicium et faciunt iustitiam in omni temporeBlessed are they that keep judgment, and do justice at all times.
3. Blessed are they that keep judgment, and he that doeth righteousness at all times.
105:3. Be praised in his holy name. Let the heart of those who seek the Lord rejoice.
Blessed [are] they that keep judgment, [and] he that doeth righteousness at all times:

105:3 Блаженны хранящие суд и творящие правду во всякое время!
105:3
μακάριοι μακαριος blessed; prosperous
οἱ ο the
φυλάσσοντες φυλασσω guard; keep
κρίσιν κρισις decision; judgment
καὶ και and; even
ποιοῦντες ποιεω do; make
δικαιοσύνην δικαιοσυνη rightness; right standing
ἐν εν in
παντὶ πας all; every
καιρῷ καιρος season; opportunity
105:3
הִֽ֭תְהַלְלוּ ˈhˈiṯhallû הלל praise
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
קָדְשֹׁ֑ו qoḏšˈô קֹדֶשׁ holiness
יִ֝שְׂמַ֗ח ˈyiśmˈaḥ שׂמח rejoice
לֵ֤ב׀ lˈēv לֵב heart
מְבַקְשֵׁ֬י mᵊvaqšˈê בקשׁ seek
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
105:3. beati qui custodiunt iudicium et faciunt iustitiam in omni tempore
Blessed are they that keep judgment, and do justice at all times.
105:3. Be praised in his holy name. Let the heart of those who seek the Lord rejoice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
106:3: Blessed are they that keep judgment, and he that doeth righteousness at all times - How near do the Anglo-Saxon, the ancient Scottish Version, and the present translation, approach to each other!
Anglo-Saxon.
"Blessed they that holdeth doom, and doth righteousness in ilkere tide."
Anglo-Scottish.
Blisful tha that kepes dome, and duse rightwisnes in ilk tyme.
Those are truly blessed, or happy, whose hearts are devoted to God, and who live in the habit of obedience. Those, the general tenor of whose life is not conformed to the will of God, have no true happiness.
Albert Barnes: Notes on the Bible - 1834
106:3: Blessed are they that keep judgment - They are blessed, for their conduet is right, and it leads to happiness. The Hebrew is, "the keepers of judgment;" that is, they who observe the rules of justice in their conduct, or who are governed by the principles of integrity.
And he that doeth righteousness at all times - All who yield obedience to just law - whether a nation or an individual. The psalm is designed to illustrate this "by contrast;" that is, by showing, in the conduct of the Hebrew people, the consequences of "disobedience," and thus impliedly what would have been, and what always must be, the consequences of the opposite course. Compare Psa 15:1-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:3: Blessed: Psa 1:1-3, Psa 84:11, Psa 84:12, Psa 119:1-3; Mar 3:35; Luk 6:47-49, Luk 11:28; Joh 13:17; Joh 15:14; Jam 1:25; Rev 7:15, Rev 22:14
keep: Psa 119:106; Isa 56:1, Isa 56:2; Jer 22:15, Jer 22:16; Luk 11:42; Joh 14:21-23
doeth: Psa 15:2, Psa 119:44; Isa 64:5; Eze 18:21, Eze 18:22; Luk 1:74, Luk 1:75; Act 24:16; Rom 2:7; Gal 6:9; Rev 22:14
at all times: Psa 119:20, Psa 119:112; Deu 5:19, Deu 11:1
Geneva 1599
106:3 Blessed [are] they that (b) keep judgment, [and] he that doeth righteousness at all times.
(b) He shows that it is not enough to praise God with the mouth, unless the whole heart agrees to it, and all our life framed after it.
John Gill
106:3 Blessed are they that keep judgment,.... Or "observe" (k) it; the righteous judgment of God on wicked men; by which he is known in his justice, holiness, truth, and faithfulness; and by which the inhabitants of the earth observing it, learn to do righteousness, as follows: or else it may intend the word of God, his laws, statutes, and ordinances, after called his judgments, Ps 19:9, which should be observed and kept, as the rule of our actions, walk, and conversation.
And he that doeth righteousness at all times; continually believes in Christ for righteousness, and puts on that as his justifying righteousness; whereby he becomes righteous as he is, 1Jn 3:7, and performs acts of righteousness from a principle of grace, as a fruit of regeneration, and an evidence of it, 1Jn 2:29, that does it with right views, aims, and ends; not to be justified and saved by it, but because God requires it; and it is for his glory, and to testify subjection to him, and thankfulness for favours received from him. And this is to be done at all times; we should never be weary of well doing, but be always abounding in good works; and happy are those that will be found so doing, such are "blessed" persons: not that their blessedness lies in or arises from righteousness done by them; but this is descriptive of such that are blessed in Christ with the remission of sins, and his justifying righteousness. And these are the proper persons to show forth the mighty acts and praise of the Lord; they are most capable of it, and more likely to perform it with acceptance than any other; see Ps 50:14.
(k) "observarent", Junius & Tremellius; "observantium", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
106:3 The blessing is limited to those whose principles and acts are right. How "blessed" Israel would be now, if he had "observed God's statutes" (Ps 105:45).
105:4105:4: Յիշեա՛ զմեզ Տէր ընդ հաճոյս ժողովրդեան քոյ, եւ ա՛յց արա մեզ ՚ի փրկութեան քում։
4 Յիշի՛ր մեզ, Տէ՛ր, ի հաճութիւն քո ժողովրդի, եւ այցելի՛ր մեզ քո շնորհելիք փրկութեամբ:
4 Յիշէ՛ զիս, ո՛վ Տէր, քու ժողովուրդիդ վրայ ունեցած հաճութեանդ համեմատ, Ինծի այցելութիւն ըրէ քու փրկութիւնովդ,
Յիշեա [643]զմեզ, Տէր, ընդ հաճոյս ժողովրդեան քո, եւ այց արա [644]մեզ ի փրկութեան քում:

105:4: Յիշեա՛ զմեզ Տէր ընդ հաճոյս ժողովրդեան քոյ, եւ ա՛յց արա մեզ ՚ի փրկութեան քում։
4 Յիշի՛ր մեզ, Տէ՛ր, ի հաճութիւն քո ժողովրդի, եւ այցելի՛ր մեզ քո շնորհելիք փրկութեամբ:
4 Յիշէ՛ զիս, ո՛վ Տէր, քու ժողովուրդիդ վրայ ունեցած հաճութեանդ համեմատ, Ինծի այցելութիւն ըրէ քու փրկութիւնովդ,
zohrab-1805▾ eastern-1994▾ western am▾
105:4105:4 Вспомни о мне, Господи, в благоволении к народу Твоему; посети меня спасением Твоим,
105:4 μνήσθητι μναομαι remember; mindful ἡμῶν ημων our κύριε κυριος lord; master ἐν εν in τῇ ο the εὐδοκίᾳ ευδοκια benevolence; satisfaction τοῦ ο the λαοῦ λαος populace; population σου σου of you; your ἐπίσκεψαι επισκεπτομαι visit; inspect ἡμᾶς ημας us ἐν εν in τῷ ο the σωτηρίῳ σωτηριος salvation; saving σου σου of you; your
105:4 דִּרְשׁ֣וּ diršˈû דרשׁ inquire יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and עֻזֹּ֑ו ʕuzzˈô עֹז power בַּקְּשׁ֖וּ baqqᵊšˌû בקשׁ seek פָנָ֣יו fānˈāʸw פָּנֶה face תָּמִֽיד׃ tāmˈîḏ תָּמִיד continuity
105:4. recordare mei Domine in repropitiatione populi tui visita me in salutari tuoRemember us, O Lord, in the favour of thy people: visit us with thy salvation.
4. Remember me, O LORD, with the favour that thou bearest unto thy people; O visit me with thy salvation:
105:4. Seek the Lord, and be confirmed. Seek his face always.
Remember me, O LORD, with the favour [that thou bearest unto] thy people: O visit me with thy salvation:

105:4 Вспомни о мне, Господи, в благоволении к народу Твоему; посети меня спасением Твоим,
105:4
μνήσθητι μναομαι remember; mindful
ἡμῶν ημων our
κύριε κυριος lord; master
ἐν εν in
τῇ ο the
εὐδοκίᾳ ευδοκια benevolence; satisfaction
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
ἐπίσκεψαι επισκεπτομαι visit; inspect
ἡμᾶς ημας us
ἐν εν in
τῷ ο the
σωτηρίῳ σωτηριος salvation; saving
σου σου of you; your
105:4
דִּרְשׁ֣וּ diršˈû דרשׁ inquire
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
עֻזֹּ֑ו ʕuzzˈô עֹז power
בַּקְּשׁ֖וּ baqqᵊšˌû בקשׁ seek
פָנָ֣יו fānˈāʸw פָּנֶה face
תָּמִֽיד׃ tāmˈîḏ תָּמִיד continuity
105:4. recordare mei Domine in repropitiatione populi tui visita me in salutari tuo
Remember us, O Lord, in the favour of thy people: visit us with thy salvation.
105:4. Seek the Lord, and be confirmed. Seek his face always.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. Писатель молит Господа спасти его народ и дать ему вместе с последним радоваться проявленному Его благоволению. Народ представляется здесь находящимся в тяжелом положении и нуждающимся в спасении. По сопоставлению с 47: ст. уясняется, что молимое "спасение" есть собрание из рассения среди языческих народов, т. е. возвращение из плена вавилонского.
Adam Clarke: Commentary on the Bible - 1831
106:4: Remember me - This and the following clauses are read in the plural by several MSS.: Remember Us - that We may rejoice, - that We may glory, etc.: and thus all the Versions except the Chaldee; and this is more agreeable to the context.
Albert Barnes: Notes on the Bible - 1834
106:4: Remember me, O Lord, with the favor that thou bearest unto thy people - literally, "Remember me with the favor of thy people." This is the language of the author of the psalm: a pious ejaculation such as will occur to the mind in recounting what God has done for his church; what are the advantages of being his friends; what blessings of peace, happiness, and joy are connected with true religion. Even the wicked sometimes have this feeling when they look on the happy life, and the peaceful death of the godly. So Balaam said, "Let me die the death of the righteous, and let my last end be like his!" Num 23:10.
O visit me with thy salvation - Come to me with salvation; confer it upon me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:4: Remember: Psa 25:7, Psa 119:132; Neh 5:19, Neh 13:14, Neh 13:22, Neh 13:31; Luk 23:42
visit: Luk 1:68, Luk 1:69; Act 15:14
Geneva 1599
106:4 Remember me, O LORD, with the (c) favour [that thou bearest unto] thy people: O visit me with thy salvation;
(c) Let the good will that you bear to your people extend to me, that by it I may be received into your number.
John Gill
106:4 Remember me, O Lord, with the favour that thou bearest unto thy people,.... The Lord has a special and peculiar people, whom he has chosen, taken into covenant, given to his Son, redeemed by him, who are called by grace, and brought to glory: to these he bears a peculiar favour, loves with an everlasting love; which he has shown in the choice of them; in the gift of his Son to them; in their regeneration, and eternal salvation. Now nothing can be more desirable than an interest in this favour, in which is life, spiritual and eternal; is the strength and security of believers, the source of their comfort, and the foundation of their happiness: to be remembered with this is to have a view of interest in it, a comfortable sensation of it, and an application of benefits by it.
O visit me with thy salvation; a prayer, either for the coming of Christ, as God's salvation, promised, expected, and wished for; or, however, for an application of spiritual salvation to be wrought out by him; for a view of interest in it; to have the joys and comforts of it now, and the full possession of it hereafter. A gracious and desirable visit this! The ends of such requests, or of such a visit, follow:
John Wesley
106:4 Me - He speaks here in the name, and on the behalf of the whole nation. With - With those favours which thou dost usually and peculiarly give to thy people.
Robert Jamieson, A. R. Fausset and David Brown
106:4 In view of the desert of sins to be confessed, the writer invokes God's covenant mercy to himself and the Church, in whose welfare he rejoices. The speaker, me, I, is not the Psalmist himself, but the people, the present generation (compare Ps 106:6).
visit--(Compare Ps 8:4).
105:5105:5: Տեսցո՛ւք մեք զքաղցրութիւն ընտրելոց քոց. ուրա՛խ եղիցուք յուրախութիւն ազգի քոյ, եւ գովեսցուք մեք ՚ի ժառանգութեան քում։
5 Տեսնենք բարութիւնը քո ընտրեալների, ուրախանանք քո ազգի ուրախութեամբ, ու պարծենանք քո ժառանգութեամբ:
5 Որպէս զի քու ընտրեալներուդ բարութիւնը տեսնեմ, Քու ազգիդ ուրախութիւնովը ուրախանամ, Քու ժառանգութիւնովդ պարծենամ։
Տեսցուք մեք զքաղցրութիւն ընտրելոց քոց, ուրախ եղիցուք մեք յուրախութիւն ազգի քո, եւ գովեսցուք մեք ի ժառանգութեան քում:

105:5: Տեսցո՛ւք մեք զքաղցրութիւն ընտրելոց քոց. ուրա՛խ եղիցուք յուրախութիւն ազգի քոյ, եւ գովեսցուք մեք ՚ի ժառանգութեան քում։
5 Տեսնենք բարութիւնը քո ընտրեալների, ուրախանանք քո ազգի ուրախութեամբ, ու պարծենանք քո ժառանգութեամբ:
5 Որպէս զի քու ընտրեալներուդ բարութիւնը տեսնեմ, Քու ազգիդ ուրախութիւնովը ուրախանամ, Քու ժառանգութիւնովդ պարծենամ։
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105:5105:5 дабы мне видеть благоденствие избранных Твоих, веселиться веселием народа Твоего, хвалиться с наследием Твоим.
105:5 τοῦ ο the ἰδεῖν οραω view; see ἐν εν in τῇ ο the χρηστότητι χρηστοτης kindness τῶν ο the ἐκλεκτῶν εκλεκτος select; choice σου σου of you; your τοῦ ο the εὐφρανθῆναι ευφραινω celebrate; cheer ἐν εν in τῇ ο the εὐφροσύνῃ ευφροσυνη celebration τοῦ ο the ἔθνους εθνος nation; caste σου σου of you; your τοῦ ο the ἐπαινεῖσθαι επαινεω applaud μετὰ μετα with; amid τῆς ο the κληρονομίας κληρονομια inheritance σου σου of you; your
105:5 זִכְר֗וּ ziḵrˈû זכר remember נִפְלְאֹותָ֥יו niflᵊʔôṯˌāʸw פלא be miraculous אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֑ה ʕāśˈā עשׂה make מֹ֝פְתָ֗יו ˈmōfᵊṯˈāʸw מֹופֵת sign וּ û וְ and מִשְׁפְּטֵי־ mišpᵊṭê- מִשְׁפָּט justice פִֽיו׃ fˈiʸw פֶּה mouth
105:5. ut videam bona electorum tuorum et laeter in laetitia gentis tuae et exultem cum hereditate tuaThat we may see the good of thy chosen, that we may rejoice in the joy of thy nation: that thou mayst be praised with thy inheritance.
5. That I may see the prosperity of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance.
105:5. Remember his miracles, which he has done, his portents and the judgments of his mouth:
That I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance:

105:5 дабы мне видеть благоденствие избранных Твоих, веселиться веселием народа Твоего, хвалиться с наследием Твоим.
105:5
τοῦ ο the
ἰδεῖν οραω view; see
ἐν εν in
τῇ ο the
χρηστότητι χρηστοτης kindness
τῶν ο the
ἐκλεκτῶν εκλεκτος select; choice
σου σου of you; your
τοῦ ο the
εὐφρανθῆναι ευφραινω celebrate; cheer
ἐν εν in
τῇ ο the
εὐφροσύνῃ ευφροσυνη celebration
τοῦ ο the
ἔθνους εθνος nation; caste
σου σου of you; your
τοῦ ο the
ἐπαινεῖσθαι επαινεω applaud
μετὰ μετα with; amid
τῆς ο the
κληρονομίας κληρονομια inheritance
σου σου of you; your
105:5
זִכְר֗וּ ziḵrˈû זכר remember
נִפְלְאֹותָ֥יו niflᵊʔôṯˌāʸw פלא be miraculous
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֑ה ʕāśˈā עשׂה make
מֹ֝פְתָ֗יו ˈmōfᵊṯˈāʸw מֹופֵת sign
וּ û וְ and
מִשְׁפְּטֵי־ mišpᵊṭê- מִשְׁפָּט justice
פִֽיו׃ fˈiʸw פֶּה mouth
105:5. ut videam bona electorum tuorum et laeter in laetitia gentis tuae et exultem cum hereditate tua
That we may see the good of thy chosen, that we may rejoice in the joy of thy nation: that thou mayst be praised with thy inheritance.
105:5. Remember his miracles, which he has done, his portents and the judgments of his mouth:
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Adam Clarke: Commentary on the Bible - 1831
106:5: That I may see the good of thy chosen - That I may enjoy the good, for so the word see is understood among the Hebrews. "Blessed are the pure in heart for they shall see God," - they shall enjoy him, possess his favor, and be made like unto him.
Albert Barnes: Notes on the Bible - 1834
106:5: That I may see the good of thy chosen - Thy chosen people; or, thine elect. That I may possess and enjoy the same favor and happiness which they do. It is implied here that there are special favors conferred on them; or, that happiness is found in the friendship of God which is not to be found elsewhere. It is a characteristic of true piety to desire to make that our own. A truly religious man more desires the happiness which results from being among the "chosen" of God than all that the world can confer.
That I may rejoice in the gladness of thy nation - The happiness found in the nation that serves thee. True religion - the favor of God - not only confers happiness on the "individual" who possesses it, but on the nation or people where it pRev_ails. It is just as much suited to produce happiness there, and is just as necessary for happiness there, as in the case of an individual.
That I may glory with thine inheritance - That I may share the honor of thy people. The word "inheritance" here is used to denote that which is one's own, and is thus applied to the people of God considered as "his." The meaning is, that the psalmist desired no other glory, honor, or distinction, than that which pertained to God's people as such. He sought not the "glory" connected with the distinctions of the world; the display of wealth; the triumph of genius, of conquest, of arms - but the "glory" of being a friend of God, and of partaking of that which God confers on his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:5: may see: Psa 105:6, Psa 105:43; Deu 7:6; Joh 15:16; Act 9:15; Eph 1:4; Th2 2:13; Jam 2:5; Pe1 2:9; Rev 17:14
rejoice: Psa 14:7, Psa 48:11; Isa 12:6, Isa 35:10, Isa 66:10; Joe 2:23; Zep 3:14; Zac 9:9; Joh 16:22; Phi 3:3
glory: Isa 45:25; Eph 1:18
John Gill
106:5 That I may see the good of thy chosen,.... The elect, according to the foreknowledge of God; who are chosen in Christ to holiness and happiness, through sanctification of the Spirit, and belief of the truth unto salvation by him; the vessels of mercy afore prepared unto glory, both of Jews and Gentiles. The "good" of those is not any goodness of their own, for there is none in them naturally; they are by nature no better than others, none are good, nor do good, no, not one: but the goodness of God laid up for them, and bestowed on them; the blessings of goodness with which Christ is preparing for them; all the good things secured for them in a well ordered covenant; which they partake of in time, and to eternity. To "see" these is not to have a superficial, notional, knowledge of them, as hypocrites may have; or a distant view of them, as Balaam, and the rich man in hell; but to have an experience of them, possess them, and enjoy them.
That I may rejoice in the gladness of thy nation; all the nations of the world are the Lord's; but there is a chosen generation, an holy nation, that is peculiarly his; a nation taken out of a nation, nay, taken out of all the nations that are upon earth: and these have a joy peculiar to them, which foreigners know nothing of, and strangers intermeddle not with; a spiritual joy in the Holy Ghost; a rejoicing in Christ Jesus, in his person, blood, righteousness, and sacrifice, and in hope of the glory of God; and such joy is desirable, a joy unspeakable, and full of glory.
That I may glory with thine inheritance; the same with his chosen people and nation: for the Lord's people is his portion, and the lot of his inheritance; they are chosen for an inheritance, given to Christ as such, with which he is well pleased, esteeming them a goodly heritage; they are his purchased possession, his jewels and peculiar treasure. These "glory" not in themselves, in their strength and wisdom, their riches and righteousness; but in Christ and in his righteousness, and in what he is made unto them. And the psalmist desires to join with them, and glory in what they did, and in no other; and unite with them in giving glory to God and Christ, now and hereafter, for his salvation, and all good things from him.
John Wesley
106:5 See - Enjoy. Chosen - Of thy chosen people; such as are Israelites indeed. Gladness - Such joy as thou hast formerly afforded unto thy beloved nation. Glory - That we may have occasion to glory in God's goodness towards us. Inheritance - In the congregation of thy people.
Robert Jamieson, A. R. Fausset and David Brown
106:5 see the good--participate in it (Ps 37:13).
thy chosen--namely, Israel, God's elect (Is 43:20; Is 45:4). As God seems to have forgotten them, they pray that He would "remember" them with the favor which belongs to His own people, and which once they had enjoyed.
thine inheritance-- (Deut 9:29; Deut 32:9).
105:6105:6: Մեղաք մեք ընդ հարսն մեր, անօրինեցաք եւ յանցեաք[7435]։ [7435] Ոմանք.Մեղաք մեք եւ հարքն մեր. անօ՛՛։
6 Մենք մեր հայրերի հետ մեղանչեցինք, անօրէնութիւն եւ յանցանք գործեցինք:
6 Մենք մեր հայրերուն հետ մեղանչեցինք, Անօրէնութիւն ըրինք, ամբարշտութիւն գործեցինք։
Մեղաք մեք ընդ հարսն մեր, անօրինեցաք եւ յանցեաք:

105:6: Մեղաք մեք ընդ հարսն մեր, անօրինեցաք եւ յանցեաք[7435]։
[7435] Ոմանք.Մեղաք մեք եւ հարքն մեր. անօ՛՛։
6 Մենք մեր հայրերի հետ մեղանչեցինք, անօրէնութիւն եւ յանցանք գործեցինք:
6 Մենք մեր հայրերուն հետ մեղանչեցինք, Անօրէնութիւն ըրինք, ամբարշտութիւն գործեցինք։
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105:6105:6 Согрешили мы с отцами нашими, совершили беззаконие, соделали неправду.
105:6 ἡμάρτομεν αμαρτανω sin μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father ἡμῶν ημων our ἠνομήσαμεν ανομεω injure; unjust to
105:6 זֶ֭רַע ˈzeraʕ זֶרַע seed אַבְרָהָ֣ם ʔavrāhˈām אַבְרָהָם Abraham עַבְדֹּ֑ו ʕavdˈô עֶבֶד servant בְּנֵ֖י bᵊnˌê בֵּן son יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob בְּחִירָֽיו׃ bᵊḥîrˈāʸw בָּחִיר chosen
105:6. peccavimus cum patribus nostris inique fecimus impie egimusWe have sinned with our fathers: we have acted unjustly, we have wrought iniquity.
6. We have sinned with our fathers, we have committed iniquity, we have done wickedly.
105:6. you offspring of Abraham his servant, you sons of Jacob his elect.
We have sinned with our fathers, we have committed iniquity, we have done wickedly:

105:6 Согрешили мы с отцами нашими, совершили беззаконие, соделали неправду.
105:6
ἡμάρτομεν αμαρτανω sin
μετὰ μετα with; amid
τῶν ο the
πατέρων πατηρ father
ἡμῶν ημων our
ἠνομήσαμεν ανομεω injure; unjust to
105:6
זֶ֭רַע ˈzeraʕ זֶרַע seed
אַבְרָהָ֣ם ʔavrāhˈām אַבְרָהָם Abraham
עַבְדֹּ֑ו ʕavdˈô עֶבֶד servant
בְּנֵ֖י bᵊnˌê בֵּן son
יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob
בְּחִירָֽיו׃ bᵊḥîrˈāʸw בָּחִיר chosen
105:6. peccavimus cum patribus nostris inique fecimus impie egimus
We have sinned with our fathers: we have acted unjustly, we have wrought iniquity.
105:6. you offspring of Abraham his servant, you sons of Jacob his elect.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 We have sinned with our fathers, we have committed iniquity, we have done wickedly. 7 Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy mercies; but provoked him at the sea, even at the Red sea. 8 Nevertheless he saved them for his name's sake, that he might make his mighty power to be known. 9 He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness. 10 And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy. 11 And the waters covered their enemies: there was not one of them left. 12 Then believed they his words; they sang his praise.
Here begins a penitential confession of sin, which was in a special manner seasonable now that the church was in distress; for thus we must justify God in all that he brings upon us, acknowledging that therefore he has done right, because we have done wickedly; and the remembrance of former sins, notwithstanding which God did not cast off his people, is an encouragement to us to hope that, though we are justly corrected for our sins, yet we shall not be utterly abandoned.
I. God's afflicted people here own themselves guilty before God (v. 6): "We have sinned with our fathers, that is, like our fathers, after the similitude of their transgression. We have added to the stock of hereditary guilt, and filled up the measure of our fathers' iniquity, to augment yet the fierce anger of the Lord," Num. xxxii. 14; Matt. xxiii. 32. And see how they lay a load upon themselves, as becomes penitents: "We have committed iniquity, that which is in its own nature sinful, and we have done wickedly; we have sinned with a high hand presumptuously." Or this is a confession, not only of their imitation of, but their interest in, their fathers' sins: We have sinned with our fathers, for we were in their loins and we bear their iniquity, Lam. v. 7.
II. They bewail the sins of their fathers when they were first formed into a people, which, since children often smart for, they are concerned to sorrow for, even further than to the third and fourth generation. Even we now ought to take occasion from the history of Israel's rebellions to lament the depravity and perverseness of man's nature and its unaptness to be amended by the most probable means. Observe here,
1. The strange stupidity of Israel in the midst of the favours God bestowed upon them (v. 7): They understood not thy wonders in Egypt. They saw them, but they did not rightly apprehend the meaning and design of them. Blessed are those that have not seen, and yet have understood. They thought the plagues of Egypt were intended for their deliverance, whereas they were intended also for their instruction and conviction, not only to force them out of their Egyptian slavery, but to cure them of their inclination to Egyptian idolatry, by evidencing the sovereign power and dominion of the God of Israel, above all gods, and his particular concern for them. We lose the benefit of providences for want of understanding them. And, as their understandings were dull, so their memories were treacherous; though one would think such astonishing events should never have been forgotten, yet they remembered them not, at least they remembered not the multitude of God's mercies in them. Therefore God is distrusted because his favours are not remembered.
2. Their perverseness arising from this stupidity: They provoked him at the sea, even at the Red Sea. The provocation was, despair of deliverance (because the danger was great) and wishing they had been left in Egypt still, Exod. xiv. 11, 12. Quarrelling with God's providence, and questioning his power, goodness, and faithfulness, are as great provocations to him as any whatsoever. The place aggravated the crime; it was at the sea, at the Red Sea, when they had newly come out of Egypt and the wonders God had wrought for them were fresh in their minds; yet they reproach him, as if all that power had no mercy in it, but he had brought them out of Egypt on purpose to kill them in the wilderness. They never lay at God's mercy so immediately as in their passage through the Red Sea, yet there they affront it, and provoke his wrath.
3. The great salvation God wrought for them notwithstanding their provocations, v. 8-11. (1.) He forced a passage for them through the sea: He rebuked the Red Sea for standing in their way and retarding their march, and it was dried up immediately; as, in the creation, at God's rebuke the waters fled, Ps. civ. 7. Nay, he not only prepared them a way, but, by the pillar of cloud and fire, he led them into the sea, and, by the conduct of Moses, led them through it as readily as through the wilderness. He encouraged them to take those steps, and subdued their fears, when those were their most dangerous and threatening enemies. See Isa. lxiii. 12-14. (2.) He interposed between them and their pursuers, and prevented them from cutting them off, as they designed. The Israelites were all on foot, and the Egyptians had all of them chariots and horses, with which they were likely to overtake them quickly, but God saved them from the hand of him that hated them, namely, Pharaoh, who never loved them, but now hated them the more for the plagues he had suffered on their account. From the hand of his enemy, who was just ready to seize them, God redeemed them (v. 10), interposing himself, as it were, in the pillar of fire, between the persecuted and the persecutors. (3.) To complete the mercy, and turn the deliverance into a victory, the Red Sea, which was a lane to them, was a grave to the Egyptians (v. 11): The waters covered their enemies, so as to slay them, but not so as to conceal their shame; for, the next tide, they were thrown up dead upon the shore, Exod. xiv. 30. There was not one of them left alive, to bring tidings of what had become of the rest. And why did God do this for them? Nay, why did he not cover them, as he did their enemies, for their unbelief and murmuring? He tells us (v. 8): it was for his name's sake. Though they did not deserve this favour, he designed it; and their undeservings should not alter his designs, nor break his measures, nor make him withdraw his promise, or fail in the performance of it. He did this for his own glory, that he might make his mighty power to be known, not only in dividing the sea, but in doing it notwithstanding their provocations. Moses prays (Num. xiv. 17, 19), Let the power of my Lord be great and pardon the iniquity of this people. The power of the God of grace in pardoning sin and sparing sinners is as much to be admired as the power of the God of nature in dividing the waters.
4. The good impression this made upon them for the present (v. 12): Then believed they his words, and acknowledged that God was with them of a truth, and had, in mercy to them, brought them out of Egypt, and not with any design to slay them in the wilderness; then they feared the Lord and his servant Moses, Exod. xiv. 31. Then they sang his praise, in that song of Moses penned on this great occasion, Exod. xv. 1. See in what a gracious and merciful way God sometimes silences the unbelief of his people, and turns their fears into praises; and so it is written, Those that erred in spirit shall come to understanding, and those that murmured shall learn doctrine, Isa. xxix. 24.
Adam Clarke: Commentary on the Bible - 1831
106:6: We have sinned - Here the confession begins; what preceded was only the introduction to what follows: Our forefathers sinned, and suffered; we, like them, have sinned, and do suffer.
Albert Barnes: Notes on the Bible - 1834
106:6: We have sinned with our fathers - We have sinned as "they" did; we have followed their example. The illustration of the manner in which the nation had sinned occupies a considerable part of the remainder of the psalm; and the idea here is, that, in the generation in which the psalmist lived, there had been the manifestation of the same rebellious spirit which had so remarkably characterized the entire nation. The "connection" of this with the foregoing verses is not very apparent. It would seem to be that the psalmist was deeply impressed with a sense of the great blessings which follow from the friendship of God, and from keeping his commandments - as stated, Psa 106:3-5; but he remembered that those blessings had not come upon the people as might have been expected, and his mind suddenly adverts to the cause of this, in the fact that the nation had "sinned." It was not that God was not disposed to bestow that happiness; it was not that true religion "failed" to confer happiness; but it was that the nation had provoked God to displeasure, and that in fact the sins of the people had averted the blessings which would otherwise have come upon them. The psalmist, therefore, in emphatic language - repeating the confession in three forms, "we have sinned - we have committed iniquity, we have done wickedly," acknowledges that the failure was in them, not in God. The language here is substantially the same as in Dan 9:5-6, and it would seem not improbable that the one was suggested by the other. Which was prior in the order of time, it is now impossible to determine. Compare the notes at Dan 9:5-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:6: Psa 78:8; Lev 26:40; Num 32:14; Kg1 8:47; Ezr 9:6, Ezr 9:7; Neh 9:16, Neh 9:32-34; Dan 9:5-8; Mat 23:32; Act 7:51, Act 7:52
Carl Friedrich Keil and Franz Delitzsch
106:6
The key-note of the vidduj, which is a settled expression since 3Kings 8:47 (Dan 9:5, cf. Bar. 2:12), makes itself heard here in Ps 106:6; Israel is bearing at this time the punishment of its sins, by which it has made itself like its forefathers. In this needy and helpless condition the poet, who all along speaks as a member of the assembly, takes the way of the confession of sin, which leads to the forgiveness of sin and to the removal of the punishment of sin. רשׁע, 3Kings 8:47, signifies to be, and the Hiph. to prove one's self to be, a רשׁע. עם in Ps 106:6 is equivalent to aeque ac, as in Eccles 2:16; Job 9:26. With Ps 106:7 the retrospect begins. The fathers contended with Moses and Aaron in Egypt (Ex 5:21), and gave no heed to the prospect of redemption (Ex 6:9). The miraculous judgments which Moses executed (Ex 3:20) had no more effect in bringing them to a right state of mind, and the abundant tokens of loving-kindness (Is 63:7) amidst which God redeemed them made so little impression on their memories that they began to despair and to murmur even at the Red Sea (Ex 14:11.). With על, Ps 106:7, alternates בּ (as in Ezek 10:15, בּנהר); cf. the alternation of prepositions in Joel 3:8. When they behaved thus, Jahve might have left their redemption unaccomplished, but out of unmerited mercy He nevertheless redeemed them. Ps 106:8-11 are closely dependent upon Ex. 14. Ps 106:11 is a transposition (cf. Ps 34:21; Is 34:16) from Ex 14:28. On the other hand, Ps 106:9 is taken out of Is 63:13 (cf. Wisd. 19:9); Isa. 63:7-64:12 is a prayer for redemption which has a similar ground-colouring. The sea through which they passed is called, as in the Tפra, ים־סוּף, which seems, according to Ex 2:3; Is 19:3, to signify the sea of reed or sedge, although the sedge does not grow in the Red Sea itself, but only on the marshy places of the coast; but it can also signify the sea of sea-weed, mare algosum, after the Egyptian sippe, wool and sea-weed (just as Arab. ṣûf also signifies both these). The word is certainly Egyptian, whether it is to be referred back to the Egyptian word sippe (sea-weed) or seebe (sedge), and is therefore used after the manner of a proper name; so that the inference drawn by Knobel on Ex 8:18 from the absence of the article, that סוּף is the name of a town on the northern point of the gulf, is groundless. The miracle at the sea of sedge or sea-weed - as Ps 106:12 says - also was not without effect. Ex 14:31 tells us that they believed on Jahve and Moses His servant, and the song which they sang follows in Ex. 15. But they then only too quickly added sins of ingratitude.
Geneva 1599
106:6 We have (d) sinned with our fathers, we have committed iniquity, we have done wickedly.
(d) By earnest confession of their sins and of their father's, they show that they hoped that God according to his promise would pity them.
John Gill
106:6 We have sinned with our fathers,.... Sinned in their first father Adam; derived a corrupt nature from their immediate ancestors; sinned after the similitude of their transgressions; sinned after their example, in like manner as they did; guilty of the same gross enormities as they were: though sufficiently warned by the words of the prophets, and by punishments inflicted, they continued their sins, a constant series and course of them, and filled up the measure of their iniquities; they rose up in their stead an increase of sinful men, to augment the fierce anger of God, Num 32:14. And this the psalmist, in the name of the people of Israel, confesses, as it was his and their duty and interest so to do, Lev 26:40, and as we find it was usual with Old Testament saints, Jer 3:25.
We have committed iniquity, we have done wickedly; this heap of words is used to denote not only the multitude of their sins, but the aggravated circumstances of them; that they had committed all manner of sins, not sins of ignorance, frailty, and infirmity only; but presumptuous sins, sins against light and knowledge, grace and mercy; sins against both tables of the law, against God and their neighbour; and these attended with many aggravations: all which a sensible sinner is ready to make a frank and ingenuous confession of, and forsake; and such an one finds mercy with a God pardoning iniquity, transgression, and sin: this form of confession is followed by Solomon and Daniel, 3Kings 8:47.
John Wesley
106:6 Glory - As our fathers did.
Robert Jamieson, A. R. Fausset and David Brown
106:6 Compare 3Kings 8:47; Dan 9:5, where the same three verbs occur in the same order and connection, the original of the two later passages being the first one, the prayer of Solomon in dedicating the temple.
sinned . . . fathers--like them, and so partaking of their guilt. The terms denote a rising gradation of sinning (compare Ps 1:1).
with our fathers--we and they together forming one mass of corruption.
105:7105:7: Հարքն մեր յԵգիպտոս ո՛չ իմացան զսքանչելիս քո, եւ ո՛չ յիշեցին զբազում ողորմութիւնս քո։ Բարկացուցին զքեզ յանցանելն իւրեանց ընդ ծով Կարմիր.
7 Հայրերը մեր Եգիպտոսում չհասկացան քո հրաշագործութիւնները, չյիշեցին քո ողորմութեան առատութիւնը, քեզ բարկացրին Կարմիր ծովն անցնելիս:
7 Մեր հայրերը Եգիպտոսի մէջ չիմացան քու հրաշքներդ, Չյիշեցին քու ողորմութեանդ շատութիւնը, Հապա ապստամբեցան ծովուն քով, Կարմիր ծովուն քով։
Հարքն մեր յԵգիպտոս ոչ իմացան զսքանչելիս քո, եւ ոչ յիշեցին զբազում ողորմութիւնս քո. բարկացուցին զքեզ յանցանելն իւրեանց ընդ ծով Կարմիր:

105:7: Հարքն մեր յԵգիպտոս ո՛չ իմացան զսքանչելիս քո, եւ ո՛չ յիշեցին զբազում ողորմութիւնս քո։ Բարկացուցին զքեզ յանցանելն իւրեանց ընդ ծով Կարմիր.
7 Հայրերը մեր Եգիպտոսում չհասկացան քո հրաշագործութիւնները, չյիշեցին քո ողորմութեան առատութիւնը, քեզ բարկացրին Կարմիր ծովն անցնելիս:
7 Մեր հայրերը Եգիպտոսի մէջ չիմացան քու հրաշքներդ, Չյիշեցին քու ողորմութեանդ շատութիւնը, Հապա ապստամբեցան ծովուն քով, Կարմիր ծովուն քով։
zohrab-1805▾ eastern-1994▾ western am▾
105:7105:7 Отцы наши в Египте не уразумели чудес Твоих, не помнили множества милостей Твоих, и возмутились у моря, у Чермного моря.
105:7 οἱ ο the πατέρες πατηρ father ἡμῶν ημων our ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos οὐ ου not συνῆκαν συνιημι comprehend τὰ ο the θαυμάσιά θαυμασιος wonderful; wonders σου σου of you; your οὐκ ου not ἐμνήσθησαν μναομαι remember; mindful τοῦ ο the πλήθους πληθος multitude; quantity τοῦ ο the ἐλέους ελεος mercy σου σου of you; your καὶ και and; even παρεπίκραναν παραπικραινω exasperate ἀναβαίνοντες αναβαινω step up; ascend ἐν εν in τῇ ο the ἐρυθρᾷ ερυθρος red θαλάσσῃ θαλασσα sea
105:7 ה֭וּא ˈhû הוּא he יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ֝ ˈhā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth מִשְׁפָּטָֽיו׃ mišpāṭˈāʸw מִשְׁפָּט justice
105:7. patres nostri in Aegypto non intellexerunt mirabilia tua non sunt recordati multitudinis misericordiae tuae et ad iracundiam provocaverunt super mare in mari RubroOur fathers understood not thy wonders in Egypt: they remembered not the multitude of thy mercies: And they provoked to wrath going up to the sea, even the Red Sea.
7. Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy mercies; but were rebellious at the sea, even at the Red Sea.
105:7. He is the Lord our God. His judgments are throughout the entire earth.
Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy mercies; but provoked [him] at the sea, [even] at the Red sea:

105:7 Отцы наши в Египте не уразумели чудес Твоих, не помнили множества милостей Твоих, и возмутились у моря, у Чермного моря.
105:7
οἱ ο the
πατέρες πατηρ father
ἡμῶν ημων our
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
οὐ ου not
συνῆκαν συνιημι comprehend
τὰ ο the
θαυμάσιά θαυμασιος wonderful; wonders
σου σου of you; your
οὐκ ου not
ἐμνήσθησαν μναομαι remember; mindful
τοῦ ο the
πλήθους πληθος multitude; quantity
τοῦ ο the
ἐλέους ελεος mercy
σου σου of you; your
καὶ και and; even
παρεπίκραναν παραπικραινω exasperate
ἀναβαίνοντες αναβαινω step up; ascend
ἐν εν in
τῇ ο the
ἐρυθρᾷ ερυθρος red
θαλάσσῃ θαλασσα sea
105:7
ה֭וּא ˈhû הוּא he
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ֝ ˈhā הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
מִשְׁפָּטָֽיו׃ mišpāṭˈāʸw מִשְׁפָּט justice
105:7. patres nostri in Aegypto non intellexerunt mirabilia tua non sunt recordati multitudinis misericordiae tuae et ad iracundiam provocaverunt super mare in mari Rubro
Our fathers understood not thy wonders in Egypt: they remembered not the multitude of thy mercies: And they provoked to wrath going up to the sea, even the Red Sea.
105:7. He is the Lord our God. His judgments are throughout the entire earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Евреи "не уразумели чудес" - не в том смысле, что не видели во всем, совершаемом Богом по отношению к египтянам, непосредственной помощи Его, но что они, забитые ранее египетским игом, беспомощные пред надвигавшимися войсками фараона, считали свое положение безвыходным и тем обнаруживали недостаток веры в Иегову, неуверенность в постоянстве Его им покровительства и всемогущей силы.
Adam Clarke: Commentary on the Bible - 1831
106:7: Our fathers understood not - They did not regard the operation of God's hands; and therefore they understood neither his designs nor their own interest.
At the sea, even at the Red Sea - Some of the rabbins suppose that the repetition of the words point out two faults of the Israelites at the Red Sea.
1. They murmured against Moses for bringing them out of Egypt, when they saw the sea before them, and Pharaoh behind them.
2. When the waters were divided, they were afraid to enter in, lest they should stick in the mud which appeared at the bottom.
The word seems to be added by way of explanation, and perhaps may refer to the above: they provoked על ים al yam, "At the sea;" בים סוף beyam suph, "In the sea Suph," or Red Sea. They provoked him at it and in it.
Albert Barnes: Notes on the Bible - 1834
106:7: Our fathers understood not - They did not fully comprehend the design of the divine dealings. They did not perceive the greatness of the favor shown to them, or the obligation to obey and serve God under which they were placed by these remarkable manifestations.
Thy wonders in Egypt - The miracles performed there in behalf of the Hebrew people.
They remembered not the multitude of thy mercies - The great number of the divine interpositions in their behalf. They did not allow them to influence their conduct as they should have done. The aggravation of their offence in the case here referred to was particularly in the "multitude" of the mercies. It would have been sinful to have forgotten even one act of the divine favor; it was a great aggravation of their guilt that "so many" acts were forgotten, or that they failed to make an impression on them. So now. It is a great sin to be unmindful of a "single" favor conferred by God; it is a great aggravation of guilt that men live continually amidst so many proofs of the divine goodness; that they are fed, and clothed, and protected; that they breathe the pure air, and look upon the light of the sun; that they enjoy the comforts of domestic life, the blessings of liberty, and the offers of salvation; that they lie down and rise up; that their toils are crowned with success, and that the blessings of every land are made to come around them - and yet they forget or disregard all these proofs of the divine mercy.
But provoked him at the sea, even at the Red Sea - Exo 14:10-12. They "rebelled" against him. Even amidst the wonders there occurring, and after all the blessings which they had received at his hands, when they were in danger they doubted his power, and called in question his faithfulness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:7: Our: Deu 29:4, Deu 32:28, Deu 32:29; Pro 1:22; Isa 44:18; Mar 4:12, Mar 8:17-21; Th2 2:10-12
they: Psa 78:42, Psa 105:5; Deu 15:15; Eph 2:11
multitude: Psa 106:45, Psa 5:7, Psa 51:1; Isa 63:7; Lam 3:32
but: Exo 14:11, Exo 14:12
John Gill
106:7 Our fathers understood not thy wonders in Egypt,.... Or, "our fathers in Egypt" (l); while they were there, they did not understand, or wisely consider and attend unto, the miracles there wrought, the plagues inflicted on the Egyptians. These were done in their sight, they saw them with their eyes; yet had not hearts to perceive them, and understand the true use and design of them: not only that these were for the destruction of their enemies, and for their deliverance from them; but that they were proofs of the power of God, and of his being the one only and true God, in opposition to the idols of the Egyptians; and that he only ought to be adhered unto, worshipped, and trusted in. Had they adverted to these things, they would not so easily have given in to a murmuring and repining spirit, to a distrust of the power and providence of God, and to idolatry, as they did; see Deut 29:2, something of this kind may be observed in the disciples of Christ, Mk 6:52.
They remembered not the multitude of thy mercies; the mercies of God bestowed on his people are many, both temporal and spiritual; there is a multitude of them; the sum of them is great, it cannot well be said how great it is: but though they are so many as not to be reckoned up in order, yet a grateful remembrance of them should be kept up; it is sinful to forget them, and argues great ingratitude. Past mercies should be remembered, both for the glory of God, and to encourage faith and hope in him, with respect to future ones, as well as to preserve from sinning against him. The stupidity and ingratitude of this people, here confessed, were the source of their rebellion against God, as follows:
but provoked him at the sea, even at the Red sea; or, "sea of Suph" (m); so called, either from a city of this name, which it washed, as Hillerus (n) thinks; see Num 21:14 or from the sedge and weeds in it, or reeds and rushes that grew upon the banks of it. When they were come hither, though just brought out of Egyptian bondage, and had seen the wonders the Lord had done; and though now in the utmost distress, the Egyptian army behind them, and the sea before them; yet neither past mercies nor present danger could keep them from rebelling against the Lord. They provoked him by their language to Moses;
because there were no graves in Egypt, hast thou taken us away to die in the wilderness? Ex 14:11. The Targum is,
"but they rebelled against thy word.''
(l) "patres nostri in Aegypto", V. L. Pagninus, Montanus, &c. (m) "in mari Suph", Pagninus, Vatablus, Schmidt; "in mare carecti", Montanus; "mare algosum", Junius & Tremellius, Piscator, Cocceius. (n) Onomastic. Sacr. p. 128, 940.
John Wesley
106:7 At the sea - When those wonders were but newly done, and fresh in memory.
Robert Jamieson, A. R. Fausset and David Brown
106:7 Special confession. Their rebellion at the sea (Ex 14:11) was because they had not remembered nor understood God's miracles on their behalf. That God saved them in their unbelief was of His mere mercy, and for His own glory.
the sea . . . the Red Sea--the very words in which Moses' song celebrated the scene of Israel's deliverance (Ex 15:4). Israel began to rebel against God at the very moment and scene of its deliverance by God!
105:8105:8: փրկեաց զնոսա վասն անուան իւրոյ զի ծանիցեն զզօրութիւնս նորա։
8 Նա փրկեց նրանց իր անուան համար, որ ճանաչեն իր զօրութիւնը:
8 Բայց զանոնք իր անուանը համար փրկեց, Որպէս զի իր մեծ զօրութիւնը ճանչցնէ։
փրկեաց զնոսա վասն անուան իւրոյ, զի ծանիցեն զզօրութիւնս նորա:

105:8: փրկեաց զնոսա վասն անուան իւրոյ զի ծանիցեն զզօրութիւնս նորա։
8 Նա փրկեց նրանց իր անուան համար, որ ճանաչեն իր զօրութիւնը:
8 Բայց զանոնք իր անուանը համար փրկեց, Որպէս զի իր մեծ զօրութիւնը ճանչցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
105:8105:8 Но Он спас их ради имени Своего, дабы показать могущество Свое.
105:8 καὶ και and; even ἔσωσεν σωζω save αὐτοὺς αυτος he; him ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the ὀνόματος ονομα name; notable αὐτοῦ αυτος he; him τοῦ ο the γνωρίσαι γνωριζω make known; point out τὴν ο the δυναστείαν δυναστεια he; him
105:8 זָכַ֣ר zāḵˈar זכר remember לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity בְּרִיתֹ֑ו bᵊrîṯˈô בְּרִית covenant דָּבָ֥ר dāvˌār דָּבָר word צִ֝וָּ֗ה ˈṣiwwˈā צוה command לְ lᵊ לְ to אֶ֣לֶף ʔˈelef אֶלֶף thousand דֹּֽור׃ dˈôr דֹּור generation
105:8. salvavit autem eos propter nomen suum ut ostenderet fortitudinem suamAnd he saved them for his own name's sake: that he might make his power known.
8. Nevertheless he saved them for his name’s sake, that he might make his mighty power to be known.
105:8. He has remembered his covenant for all ages: the word that he entrusted to a thousand generations,
Nevertheless he saved them for his name' s sake, that he might make his mighty power to be known:

105:8 Но Он спас их ради имени Своего, дабы показать могущество Свое.
105:8
καὶ και and; even
ἔσωσεν σωζω save
αὐτοὺς αυτος he; him
ἕνεκεν ενεκα for the sake of; on account of
τοῦ ο the
ὀνόματος ονομα name; notable
αὐτοῦ αυτος he; him
τοῦ ο the
γνωρίσαι γνωριζω make known; point out
τὴν ο the
δυναστείαν δυναστεια he; him
105:8
זָכַ֣ר zāḵˈar זכר remember
לְ lᵊ לְ to
עֹולָ֣ם ʕôlˈām עֹולָם eternity
בְּרִיתֹ֑ו bᵊrîṯˈô בְּרִית covenant
דָּבָ֥ר dāvˌār דָּבָר word
צִ֝וָּ֗ה ˈṣiwwˈā צוה command
לְ lᵊ לְ to
אֶ֣לֶף ʔˈelef אֶלֶף thousand
דֹּֽור׃ dˈôr דֹּור generation
105:8. salvavit autem eos propter nomen suum ut ostenderet fortitudinem suam
And he saved them for his own name's sake: that he might make his power known.
105:8. He has remembered his covenant for all ages: the word that he entrusted to a thousand generations,
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Adam Clarke: Commentary on the Bible - 1831
106:8: He saved them for his name's sake - למען שמו lemaan shemo, "on account of his name;" to manifest his own power, goodness, and perfections. There was nothing which he could draw from them as a reason why he should save them; therefore he drew the reason from himself. There is a singular gloss in the old Psalter on this verse: "Whan thai cam oute of Egypt to the rede Se, whare thai were closed on a syde with a hylle that na man mygt passe: on another side was the rede See: behynde tham was men of Egypt foluand; and for this thai began to gruch, forgetand Gods mygt: bot than he safed tham, depertand the Se in twelfe, to ilk kynde of Isrel a passage." It seems as if this author thought there were twelve passages made through the Red Sea, that each tribe should have a passage to itself.
Albert Barnes: Notes on the Bible - 1834
106:8: Nevertheless, he saved them for his name's sake - For the promotion of his own honor and glory; that it might be seen that he is powerful and merciful. This is constantly given as the reason why God saves people; why he forgives sin; why he redeems the soul; why he delivers from danger and from death. Compare Eze 36:22, Eze 36:32; Isa 37:35; Isa 43:25; Isa 48:9; Jer 14:7; Psa 6:4; Psa 23:3; Psa 25:11; Psa 31:16; Psa 44:26. This is the highest reason which can be assigned for pardoning and saving sinners.
That he might make his mighty power to be known - Exo 9:16. Compare the notes at Rom 9:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:8: he saved: Psa 143:11; Num 14:13-16; Deu 32:26, Deu 32:27; Jos 7:9; Jer 14:7, Jer 14:21; Eze 20:9, Eze 20:14, Eze 20:22, Eze 20:44; Dan 9:17-19
that he: Psa 111:6; Exo 9:16, Exo 15:6; Rom 9:17
Geneva 1599
106:8 Nevertheless he (e) saved them for his name's sake, that he might make his mighty power to be known.
(e) The inestimable goodness of God appears in this, that he would rather change the order of nature than have his people not be delivered, even though they were wicked.
John Gill
106:8 Nevertheless, he saved them for his name's sake,.... Not for any worth or worthiness in them; not for their righteousness sake, for they were a rebellious and disobedient people; but for his name's sake, because his name was called upon them, and he was called the God of the Hebrews, as Aben Ezra observes; and the God of Abraham, Isaac, and Jacob, their ancestors; to whom he had promised the land of Canaan, and was their covenant God; and because of his covenant, and of his divine perfections, and the glory of them, which were engaged to make it good; therefore he saved them, see Ezek 20:9. And so the spiritual Israel of God are saved, not for any superior excellencies in them, for they are in no wise better than others; nor for their righteousness sake; but to display the wisdom and faithfulness of God, his grace and mercy, his justice and holiness, power, goodness, and truth. And so here it follows;
that he might make his mighty power to be known; not only among the Israelites, but among the nations of the world; who, had he not saved them, might have thought, and said, that it was for want of power, and that he could not do it; see Deut 9:28.
John Wesley
106:8 Saved them - That he may vindicate his name from the blasphemous reproaches, which would have been cast upon it, if they had been destroyed.
Robert Jamieson, A. R. Fausset and David Brown
106:8 for his name's sake-- (Ezek 20:14).
105:9105:9: Սաստեաց ՚ի ծով Կարմիր եւ ցամաքեցաւ, առաջնորդեաց նոցա ընդ անդունդս որպէս ընդ անապատ։
9 Սաստեց Կարմիր ծովին՝ եւ այն ցամաքեց, նրանց առաջնորդեց անդնդի միջով ինչպէս անապատով:
9 Եւ Կարմիր ծովուն հրամայեց ու ցամքեցաւ Ու անդունդներուն մէջէն քալել տուաւ անոնց, իբր թէ անապատին մէջէն
Սաստեաց ի ծով Կարմիր` եւ ցամաքեցաւ. առաջնորդեաց նոցա ընդ անդունդս որպէս ընդ անապատս:

105:9: Սաստեաց ՚ի ծով Կարմիր եւ ցամաքեցաւ, առաջնորդեաց նոցա ընդ անդունդս որպէս ընդ անապատ։
9 Սաստեց Կարմիր ծովին՝ եւ այն ցամաքեց, նրանց առաջնորդեց անդնդի միջով ինչպէս անապատով:
9 Եւ Կարմիր ծովուն հրամայեց ու ցամքեցաւ Ու անդունդներուն մէջէն քալել տուաւ անոնց, իբր թէ անապատին մէջէն
zohrab-1805▾ eastern-1994▾ western am▾
105:9105:9 Грозно рек морю Чермному, и оно иссохло; и провел их по безднам, как по суше;
105:9 καὶ και and; even ἐπετίμησεν επιτιμαω admonish; charge τῇ ο the ἐρυθρᾷ ερυθρος red θαλάσσῃ θαλασσα sea καὶ και and; even ἐξηράνθη ξηραινω wither; dry καὶ και and; even ὡδήγησεν οδηγεω guide αὐτοὺς αυτος he; him ἐν εν in ἀβύσσῳ αβυσσος abyss ὡς ως.1 as; how ἐν εν in ἐρήμῳ ερημος lonesome; wilderness
105:9 אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] כָּ֭רַת ˈkāraṯ כרת cut אֶת־ ʔeṯ- אֵת together with אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham וּ û וְ and שְׁב֖וּעָתֹ֣ו šᵊvˌûʕāṯˈô שְׁבוּעָה oath לְ lᵊ לְ to יִשְׂחָֽק׃ yiśḥˈāq יִשְׂחָק Isaac
105:9. et comminatus est mari Rubro et aruit et transduxit eos per abyssos quasi in desertoAnd he rebuked the Red Sea and it was dried up: and he led them through the depths, as in a wilderness.
9. He rebuked the Red Sea also, and it was dried up: so he led them through the depths, as through a wilderness.
105:9. which he assigned to Abraham, and his oath to Isaac.
He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness:

105:9 Грозно рек морю Чермному, и оно иссохло; и провел их по безднам, как по суше;
105:9
καὶ και and; even
ἐπετίμησεν επιτιμαω admonish; charge
τῇ ο the
ἐρυθρᾷ ερυθρος red
θαλάσσῃ θαλασσα sea
καὶ και and; even
ἐξηράνθη ξηραινω wither; dry
καὶ και and; even
ὡδήγησεν οδηγεω guide
αὐτοὺς αυτος he; him
ἐν εν in
ἀβύσσῳ αβυσσος abyss
ὡς ως.1 as; how
ἐν εν in
ἐρήμῳ ερημος lonesome; wilderness
105:9
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
כָּ֭רַת ˈkāraṯ כרת cut
אֶת־ ʔeṯ- אֵת together with
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
וּ û וְ and
שְׁב֖וּעָתֹ֣ו šᵊvˌûʕāṯˈô שְׁבוּעָה oath
לְ lᵊ לְ to
יִשְׂחָֽק׃ yiśḥˈāq יִשְׂחָק Isaac
105:9. et comminatus est mari Rubro et aruit et transduxit eos per abyssos quasi in deserto
And he rebuked the Red Sea and it was dried up: and he led them through the depths, as in a wilderness.
105:9. which he assigned to Abraham, and his oath to Isaac.
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Adam Clarke: Commentary on the Bible - 1831
106:9: He rebuked the Red Sea - In the descriptions of the psalmist every thing has life. The sea is an animated being, behaves itself proudly, is rebuked, and retires in confusion.
Albert Barnes: Notes on the Bible - 1834
106:9: He rebuked the Red Sea also - The word rendered "rebuke" commonly means to chide - as when one is angry with another for having done wrong. Here it is evidently a poetic term, meaning that he spake "as if" he were angry; or "as if" the Red Sea did wrong in presenting an obstacle or obstruction to the passage of his people. Compare Exo 14:21-22,
So he led them through the depths - Through what had been the abyss; what had seemed to be depths, being covered with water.
As through the wilderness - As through a desert or dry place; as he afterward led them through the wilderness. The waters parted asunder, and made a way for them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:9: He rebuked: In the descriptions of the Psalmist, everything has life. The sea is an animated being, behaves itself proudly, is rebuked, and retires in confusion. Psa 18:15, Psa 66:6, Psa 78:13, Psa 78:52, Psa 78:53, Psa 114:3-7, Psa 136:13-16; Exo 14:21, Exo 14:22, Exo 14:27-29; Neh 9:11; Isa 11:14-16; Nah 1:4; Mat 8:26
so he: Psa 77:19, Psa 77:20; Isa 63:11-14
John Gill
106:9 He rebuked the Red sea also, and it was dried up,.... By sending a strong east wind, which drove the waters back, and made the sea a dry land, Ex 14:21.
So he led them through the depths; that is, the deep waters of the sea, which were cast up as an heap, and stood as a wall on each side, through which they passed.
As through the wilderness; or rather, "as on a plain"; for a passage through a wilderness where no roads are, and many obstructions be, is not easy; and so it is manifestly to be understood in Is 63:13, where Jarchi and Kimchi interpret it a plain and smooth ground, a champaign country; and so the word is used for a plain, in opposition to mountains, in Jer 9:10, and then the sense is, that God led them through the sea, being dried up, as if they were led through a plain and open country, where was nothing to obstruct their march; an emblem of baptism, 1Cor 10:1, and of the passage of the people of God through this world; See Gill on Ps 78:13.
John Wesley
106:9 Led them - As securely as if they had walked upon the dry land.
Robert Jamieson, A. R. Fausset and David Brown
106:9 rebuked-- (Ps 104:7).
as through the wilderness-- (Is 63:11-14).
105:10105:10: Կեցոյց զնոսա ՚ի ձեռաց ատելեաց նոցա, եւ փրկեաց զնոսա ՚ի ձեռաց թշնամեաց նոցա[7436]։ [7436] Ոմանք.Կացոյց զնոսա ՚ի ձեռաց։
10 Նրանց ազատեց իրենց ատողներից եւ նրանց փրկեց իրենց թշնամիների ձեռքից:
10 Զանոնք փրկեց ատողին ձեռքէն Ու ազատեց զանոնք թշնամիին ձեռքէն։
Կեցոյց զնոսա ի ձեռաց ատելեաց նոցա, եւ փրկեաց զնոսա ի ձեռաց թշնամեաց նոցա:

105:10: Կեցոյց զնոսա ՚ի ձեռաց ատելեաց նոցա, եւ փրկեաց զնոսա ՚ի ձեռաց թշնամեաց նոցա[7436]։
[7436] Ոմանք.Կացոյց զնոսա ՚ի ձեռաց։
10 Նրանց ազատեց իրենց ատողներից եւ նրանց փրկեց իրենց թշնամիների ձեռքից:
10 Զանոնք փրկեց ատողին ձեռքէն Ու ազատեց զանոնք թշնամիին ձեռքէն։
zohrab-1805▾ eastern-1994▾ western am▾
105:10105:10 и спас их от руки ненавидящего и избавил их от руки врага.
105:10 καὶ και and; even ἔσωσεν σωζω save αὐτοὺς αυτος he; him ἐκ εκ from; out of χειρὸς χειρ hand μισούντων μισεω hate καὶ και and; even ἐλυτρώσατο λυτροω ransom αὐτοὺς αυτος he; him ἐκ εκ from; out of χειρὸς χειρ hand ἐχθροῦ εχθρος hostile; enemy
105:10 וַ wa וְ and יַּֽעֲמִידֶ֣הָ yyˈaʕᵃmîḏˈehā עמד stand לְ lᵊ לְ to יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob לְ lᵊ לְ to חֹ֑ק ḥˈōq חֹק portion לְ֝ ˈl לְ to יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant עֹולָֽם׃ ʕôlˈām עֹולָם eternity
105:10. et salvavit eos de manu odientis et redemit eos de manu inimiciAnd he saved them from the hand of them that hated them: and he redeemed them from the hand of the enemy.
10. And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy.
105:10. And he stationed the same for Jacob with a precept, and for Israel with an eternal testament,
And he saved them from the hand of him that hated [them], and redeemed them from the hand of the enemy:

105:10 и спас их от руки ненавидящего и избавил их от руки врага.
105:10
καὶ και and; even
ἔσωσεν σωζω save
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
χειρὸς χειρ hand
μισούντων μισεω hate
καὶ και and; even
ἐλυτρώσατο λυτροω ransom
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
χειρὸς χειρ hand
ἐχθροῦ εχθρος hostile; enemy
105:10
וַ wa וְ and
יַּֽעֲמִידֶ֣הָ yyˈaʕᵃmîḏˈehā עמד stand
לְ lᵊ לְ to
יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob
לְ lᵊ לְ to
חֹ֑ק ḥˈōq חֹק portion
לְ֝ ˈl לְ to
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
105:10. et salvavit eos de manu odientis et redemit eos de manu inimici
And he saved them from the hand of them that hated them: and he redeemed them from the hand of the enemy.
105:10. And he stationed the same for Jacob with a precept, and for Israel with an eternal testament,
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Adam Clarke: Commentary on the Bible - 1831
106:10: The hand of him that hated them - Pharaoh.
Albert Barnes: Notes on the Bible - 1834
106:10: And he saved them from the hand of him that hated them - From Pharaoh. By making a path through the waters, they were enabled to escape; by the overthrow of the Egyptians in the Red Sea, they were completely and foRev_er delivered from their oppressors. Exo 14:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:10: And he: Exo 14:30, Exo 15:9, Exo 15:10; Deu 11:4; Neh 9:11
redeemed: Psa 107:2, Psa 136:24; Exo 15:13; Job 6:22, Job 6:23; Mic 6:4
John Gill
106:10 And he saved them from the hand of him that hated them,.... As Pharaoh and his people did, because of their numerous increase, which they endeavoured to prevent; and still more because of the plagues inflicted on them; and now because they were got away from them, and therefore pursued them in great wrath and indignation, Ex 15:9.
And redeemed them from the hand of the enemy; the same thing in different words; so the Lord Christ has saved and redeemed his people out of the hand of all their spiritual enemies; and those that hate them and war against them, as sin, Satan, and the world, Lk 1:71.
105:11105:11: Ծածկեաց ծով զնեղիչս նոցա, եւ մի ՚ի նոցանէ ո՛չ ապրեցաւ։
11 Ծովը ծածկեց նրանց հալածողներին, եւ սրանցից ոչ ոք չփրկուեց:
11 Ջուրերը անոնց թշնամիները ծածկեցին, Անոնցմէ ո՛չ մէկը մնաց։
Ծածկեաց ծով զնեղիչս նոցա, եւ մի ի նոցանէ ոչ ապրեցաւ:

105:11: Ծածկեաց ծով զնեղիչս նոցա, եւ մի ՚ի նոցանէ ո՛չ ապրեցաւ։
11 Ծովը ծածկեց նրանց հալածողներին, եւ սրանցից ոչ ոք չփրկուեց:
11 Ջուրերը անոնց թշնամիները ծածկեցին, Անոնցմէ ո՛չ մէկը մնաց։
zohrab-1805▾ eastern-1994▾ western am▾
105:11105:11 Воды покрыли врагов их, ни одного из них не осталось.
105:11 καὶ και and; even ἐκάλυψεν καλυπτω cover ὕδωρ υδωρ water τοὺς ο the θλίβοντας θλιβω pressure; press against αὐτούς αυτος he; him εἷς εις.1 one; unit ἐξ εκ from; out of αὐτῶν αυτος he; him οὐχ ου not ὑπελείφθη υπολειπω leave below / behind
105:11 לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say לְךָ֗ lᵊḵˈā לְ to אֶתֵּ֥ן ʔettˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan חֶ֝֗בֶל ˈḥˈevel חֶבֶל cord נַחֲלַתְכֶֽם׃ naḥᵃlaṯᵊḵˈem נַחֲלָה heritage
105:11. et operuit aqua hostes eorum unus de ipsis non superfuitAnd the water covered them that afflicted them: there was not one of them left.
11. And the waters covered their adversaries: there was not one of them left.
105:11. saying: To you, I will give the land of Canaan, the allotment of your inheritance.
And the waters covered their enemies: there was not one of them left:

105:11 Воды покрыли врагов их, ни одного из них не осталось.
105:11
καὶ και and; even
ἐκάλυψεν καλυπτω cover
ὕδωρ υδωρ water
τοὺς ο the
θλίβοντας θλιβω pressure; press against
αὐτούς αυτος he; him
εἷς εις.1 one; unit
ἐξ εκ from; out of
αὐτῶν αυτος he; him
οὐχ ου not
ὑπελείφθη υπολειπω leave below / behind
105:11
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
לְךָ֗ lᵊḵˈā לְ to
אֶתֵּ֥ן ʔettˌēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan
חֶ֝֗בֶל ˈḥˈevel חֶבֶל cord
נַחֲלַתְכֶֽם׃ naḥᵃlaṯᵊḵˈem נַחֲלָה heritage
105:11. et operuit aqua hostes eorum unus de ipsis non superfuit
And the water covered them that afflicted them: there was not one of them left.
105:11. saying: To you, I will give the land of Canaan, the allotment of your inheritance.
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Albert Barnes: Notes on the Bible - 1834
106:11: And the waters covered their enemies ... - Exo 14:27-28; Exo 15:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:11: Psa 78:53; Exo 14:13, Exo 14:27, Exo 14:28, Exo 15:5, Exo 15:10, Exo 15:19
John Gill
106:11 And the waters covered their enemies,.... They pursuing the Israelites into the sea, the waters returned, and covered Pharaoh and all his host, and drowned them, so that they sunk as a stone, and as lead into the bottom of the sea, Ex 14:28.
There was not one of them left; to return back to Egypt, and give an account of what became of the army, Ex 14:28, an emblem this of the utter destruction of all our spiritual enemies by Christ; who has not only saved us from them, but has entirely destroyed them; he has made an end of sin, even of all the sins of his people; he has spoiled Satan and his principalities and powers; he has abolished death, the last enemy, and made his saints more than conquerors over all. Likewise it may be a representation of the destruction of the wicked at the last day, who will be all burnt up at the general conflagration, root and branch, not one will be left; see Mal 4:1.
105:12105:12: Հաւատացին ՚ի բան նորա, եւ օրհնեցի՛ն զօրհնութիւն նորա[7437]։ [7437] Ոմանք.Հաւատացին բանի նորա... զօրհնութիւնս նորա։
12 Հաւատացին նրա խօսքերին եւ օրհներգեցին նրան:
12 Այն ատեն հաւատացին անոր խօսքին Եւ օրհնութիւն երգեցին անոր։
Հաւատացին ի բան նորա, եւ օրհնեցին զօրհնութիւն նորա:

105:12: Հաւատացին ՚ի բան նորա, եւ օրհնեցի՛ն զօրհնութիւն նորա[7437]։
[7437] Ոմանք.Հաւատացին բանի նորա... զօրհնութիւնս նորա։
12 Հաւատացին նրա խօսքերին եւ օրհներգեցին նրան:
12 Այն ատեն հաւատացին անոր խօսքին Եւ օրհնութիւն երգեցին անոր։
zohrab-1805▾ eastern-1994▾ western am▾
105:12105:12 И поверили они словам Его, [и] воспели хвалу Ему.
105:12 καὶ και and; even ἐπίστευσαν πιστευω believe; entrust ἐν εν in τοῖς ο the λόγοις λογος word; log αὐτοῦ αυτος he; him καὶ και and; even ᾖσαν ειμι.1 the αἴνεσιν αινεσις singing praise αὐτοῦ αυτος he; him
105:12 בִּֽ֭ ˈbˈi בְּ in הְיֹותָם hᵊyôṯˌām היה be מְתֵ֣י mᵊṯˈê מַת man מִסְפָּ֑ר mispˈār מִסְפָּר number כִּ֝ ˈki כְּ as מְעַ֗ט mᵊʕˈaṭ מְעַט little וְ wᵊ וְ and גָרִ֥ים ḡārˌîm גור dwell בָּֽהּ׃ bˈāh בְּ in
105:12. et crediderunt verbis eius cecineruntque laudem eiusAnd they believed his words: and they sang his praises.
12. Then believed they his words; they sang his praise.
105:12. Though they may have been but a small number, very few and foreigners there,
Then believed they his words; they sang his praise:

105:12 И поверили они словам Его, [и] воспели хвалу Ему.
105:12
καὶ και and; even
ἐπίστευσαν πιστευω believe; entrust
ἐν εν in
τοῖς ο the
λόγοις λογος word; log
αὐτοῦ αυτος he; him
καὶ και and; even
ᾖσαν ειμι.1 the
αἴνεσιν αινεσις singing praise
αὐτοῦ αυτος he; him
105:12
בִּֽ֭ ˈbˈi בְּ in
הְיֹותָם hᵊyôṯˌām היה be
מְתֵ֣י mᵊṯˈê מַת man
מִסְפָּ֑ר mispˈār מִסְפָּר number
כִּ֝ ˈki כְּ as
מְעַ֗ט mᵊʕˈaṭ מְעַט little
וְ wᵊ וְ and
גָרִ֥ים ḡārˌîm גור dwell
בָּֽהּ׃ bˈāh בְּ in
105:12. et crediderunt verbis eius cecineruntque laudem eius
And they believed his words: and they sang his praises.
105:12. Though they may have been but a small number, very few and foreigners there,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Евреи походили на детей в своей вере в Бога: при всякой помощи, оказанной им Богом, они приходили в восторженный экстаз, как то было после потопления египтян, при неудаче же и тяжелых обстоятельствах - впадали в уныние и обнаруживали недоверие Иегове.
Adam Clarke: Commentary on the Bible - 1831
106:12: Then believed they - Just while the miracle was before their eyes.
Albert Barnes: Notes on the Bible - 1834
106:12: Then believed they his words - In immediate view of his interpositions in their behalf in conducting them through the Red Sea, and in the destruction of their enemies.
They sang his praise - In the song composed by Moses on the occasion of their deliverance. Exo. 15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:12: Exo 14:31, Exo 15:1-21; Luk 8:13; Joh 8:30, Joh 8:31
Geneva 1599
106:12 Then (f) believed they his words; they sang his praise.
(f) The wonderful words of God caused them to believe for a time, and to praise him.
John Gill
106:12 Then believed they his words,.... And not till then; for this is observed, not to their commendation, but to show the slowness of their hearts to believe; they believed on sight, but not before, as Thomas did; whereas, "blessed are they that have not seen, and yet have believed", Jn 20:29. When they saw the Egyptians dead on the sea shore, then they believed the Lord, and his servant Moses; what he said by his servant Moses, that he would save them from the Egyptians, whom they should see no more, that is, alive, Ex 14:13. The Targum is,
"and they believed in the name of his Word.''
They sang his praise; Moses with the men, and Miriam with the women; the song is recorded Ex 15:1 and thus when the people of God have got the victory over the antichristian beast, they will stand on a sea of glass and sing the song of Moses and of the Lamb, Rev_ 15:2.
Robert Jamieson, A. R. Fausset and David Brown
106:12 believed . . . his words--This is said not to praise the Israelites, but God, who constrained even so unbelieving a people momentarily to "believe" while in immediate view of His wonders, a faith which they immediately afterwards lost (Ps 106:13; Ex 14:31; Ex 15:1).
105:13105:13: Վաղվաղեցին եւ մոռացան զգործս նորա, եւ ո՛չ անսացին խորհրդոյ նորա[7438]։ [7438] Ոմանք.Խորհրդոց նորա։
13 Բայց շուտով մոռացան գործերը նրա, եւ չանսացին նրա խորհուրդներին:
13 Շուտով մոռցան անոր գործերը Ու անոր խրատին չսպասեցին։
Վաղվաղեցին եւ մոռացան զգործս նորա, եւ ոչ անսացին խորհրդոց նորա:

105:13: Վաղվաղեցին եւ մոռացան զգործս նորա, եւ ո՛չ անսացին խորհրդոյ նորա[7438]։
[7438] Ոմանք.Խորհրդոց նորա։
13 Բայց շուտով մոռացան գործերը նրա, եւ չանսացին նրա խորհուրդներին:
13 Շուտով մոռցան անոր գործերը Ու անոր խրատին չսպասեցին։
zohrab-1805▾ eastern-1994▾ western am▾
105:13105:13 {Но} скоро забыли дела Его, не дождались Его изволения;
105:13 ἐτάχυναν ταχυνω forget τῶν ο the ἔργων εργον work αὐτοῦ αυτος he; him οὐχ ου not ὑπέμειναν υπομενω endure; stay behind τὴν ο the βουλὴν βουλη intent αὐτοῦ αυτος he; him
105:13 וַֽ֭ ˈwˈa וְ and יִּתְהַלְּכוּ yyiṯhallᵊḵˌû הלך walk מִ mi מִן from גֹּ֣וי ggˈôy גֹּוי people אֶל־ ʔel- אֶל to גֹּ֑וי gˈôy גֹּוי people מִ֝ ˈmi מִן from מַּמְלָכָ֗ה mmamlāḵˈā מַמְלָכָה kingdom אֶל־ ʔel- אֶל to עַ֥ם ʕˌam עַם people אַחֵֽר׃ ʔaḥˈēr אַחֵר other
105:13. cito obliti sunt operum illius nec expectaverunt voluntatem eiusThey had quickly done, they forgot his works: and they waited not for his counsel.
13. They soon forgat his works; they waited not for his counsel:
105:13. and though they passed from nation to nation, and from one kingdom to another people,
They soon forgat his works; they waited not for his counsel:

105:13 {Но} скоро забыли дела Его, не дождались Его изволения;
105:13
ἐτάχυναν ταχυνω forget
τῶν ο the
ἔργων εργον work
αὐτοῦ αυτος he; him
οὐχ ου not
ὑπέμειναν υπομενω endure; stay behind
τὴν ο the
βουλὴν βουλη intent
αὐτοῦ αυτος he; him
105:13
וַֽ֭ ˈwˈa וְ and
יִּתְהַלְּכוּ yyiṯhallᵊḵˌû הלך walk
מִ mi מִן from
גֹּ֣וי ggˈôy גֹּוי people
אֶל־ ʔel- אֶל to
גֹּ֑וי gˈôy גֹּוי people
מִ֝ ˈmi מִן from
מַּמְלָכָ֗ה mmamlāḵˈā מַמְלָכָה kingdom
אֶל־ ʔel- אֶל to
עַ֥ם ʕˌam עַם people
אַחֵֽר׃ ʔaḥˈēr אַחֵר other
105:13. cito obliti sunt operum illius nec expectaverunt voluntatem eius
They had quickly done, they forgot his works: and they waited not for his counsel.
105:13. and though they passed from nation to nation, and from one kingdom to another people,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 They soon forgat his works; they waited not for his counsel: 14 But lusted exceedingly in the wilderness, and tempted God in the desert. 15 And he gave them their request; but sent leanness into their soul. 16 They envied Moses also in the camp, and Aaron the saint of the LORD. 17 The earth opened and swallowed up Dathan, and covered the company of Abiram. 18 And a fire was kindled in their company; the flame burned up the wicked. 19 They made a calf in Horeb, and worshipped the molten image. 20 Thus they changed their glory into the similitude of an ox that eateth grass. 21 They forgat God their saviour, which had done great things in Egypt; 22 Wondrous works in the land of Ham, and terrible things by the Red sea. 23 Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them. 24 Yea, they despised the pleasant land, they believed not his word: 25 But murmured in their tents, and hearkened not unto the voice of the LORD. 26 Therefore he lifted up his hand against them, to overthrow them in the wilderness: 27 To overthrow their seed also among the nations, and to scatter them in the lands. 28 They joined themselves also unto Baal-peor, and ate the sacrifices of the dead. 29 Thus they provoked him to anger with their inventions: and the plague brake in upon them. 30 Then stood up Phinehas, and executed judgment: and so the plague was stayed. 31 And that was counted unto him for righteousness unto all generations for evermore. 32 They angered him also at the waters of strife, so that it went ill with Moses for their sakes: 33 Because they provoked his spirit, so that he spake unadvisedly with his lips.
This is an abridgment of the history of Israel's provocations in the wilderness, and of the wrath of God against them for those provocations: and this abridgment is abridged by the apostle, with application to us Christians (1 Cor. x. 5, &c.); for these things were written for our admonition, that we sin not like them, lest we suffer like them.
I. The cause of their sin was disregard to the works and word of God, v. 13. 1. They minded not what he had done for them: They soon forgot his works, and lost the impressions they had made upon them. Those that do not improve God's mercies to them, nor endeavour in some measure to render according to the benefit done unto them, do indeed forget them. This people soon forgot them (God took notice of this, Exod. xxxii. 8, They have turned aside quickly): They made haste, they forgot his works (so it is in the margin), which some make to be two separate instances of their sin. They made haste; their expectations anticipated God's promises; they expected to be in Canaan shortly, and because they were not they questioned whether they should ever be there and quarrelled with all the difficulties they met with in their way; whereas he that believeth does not make haste, Isa. xxviii. 16. And, withal, they forgot his works, which were the undeniable evidences of his wisdom, power, and goodness, and denied the conclusion as confidently as if they had never seen the premises proved. This is mentioned again (v. 21, 22): They forgot God their Saviour; that is, they forgot that he had been their Saviour. Those that forget the works of God forget God himself, who makes himself known by his works. They forgot what was done but a few days before, which we may suppose they could not but talk of, even then, when, because they did not make a good use of it, they are said to forget it: it was what God did for them in Egypt, in the land of Ham, and by the Red Sea, things which we at this distance cannot, or should not, be unmindful of. They are called great things (for, though the great God does nothing mean, yet he does some things that are in a special manner great), wondrous works, out of the common road of Providence, therefore observable, therefore memorable, and terrible things, awful to them, and dreadful to their enemies, and yet soon forgotten. Even miracles that were seen passed away with them as tales that are told. 2. They minded not what God had said to them nor would they depend upon it: They waited not for his counsel, did not attend his word, though they had Moses to be his mouth to them; they took up resolves about which they did not consult him and made demands without calling upon him. They would be in Canaan directly, and had not patience to tarry God's time. The delay was intolerable, and therefore the difficulties were looked upon as insuperable. This is explained (v. 24): They believed not his word, his promise that he would make them masters of Canaan; and (v. 25), They hearkened not to the voice of the Lord, who gave them counsel which they would not wait for, not only by Moses and Aaron, but by Caleb and Joshua, Num. xiv. 6, 7, &c. Those that will not wait for God's counsel shall justly be given up to their own hearts' lusts, to walk in their own counsels.
II. Many of their sins are here mentioned, together with the tokens of God's displeasure which they fell under for those sins.
1. They would have flesh, and yet would not believe that God could give it to them (v. 14): They lusted a lust (so the word is) in the wilderness; there, where they had bread enough and to spare, yet nothing would serve them but they must have flesh to eat. They were now purely at God's finding, being supported entirely by miracles, so that this was a reflection upon the wisdom and goodness of their Creator. They were also, in all probability, within a step of Canaan, yet had not patience to stay for dainties till they came thither. They had flocks and herds of their own, but they will not kill them; God must give them flesh as he gave them bread, or they will never give him credit, or their good word. They did not only wish for flesh, but they lusted exceedingly after it. A desire, even of lawful things, when it is inordinate and violent, becomes sinful; and therefore this is called lusting after evil things (1 Cor. x. 6), though the quails, as God's gift, were good things, and were so spoken of, Ps. cv. 40. Yet this was not all: They tempted God in the desert, where they had had such experience of his goodness and power, and questioned whether he could and would gratify them herein. See Ps. lxxviii. 19, 20. Now how did God show his displeasure against them for this. We are told how (v. 15): He gave them their request, but gave it them in anger, and with a curse, for he sent leanness into their soul; he filled them with uneasiness of mind, and terror of conscience, and a self-reproach, occasioned by their bodies being sick with the surfeit, such as sometimes drunkards experience after a great debauch. Or this is put for that great plague with which the Lord smote them, while the flesh was yet between their teeth, as we read, Num. xi. 33. It was the consumption of the life. Note, (1.) What is asked in passion is often given in wrath. (2.) Many that fare deliciously every day, and whose bodies are healthful and fat, have, at the same time, leanness in their souls, no love to God, no thankfulness, no appetite to the bread of life, and then the soul must needs be lean. Those wretchedly forget themselves that feast their bodies and starve their souls. Then God gives the good things of this life in love, when with them he gives grace to glorify him in the use of them; for then the soul delights itself in fatness, Isa. lv. 2.
2. They quarrelled with the government which God had set over them both in church and state (v. 16): They envied Moses his authority in the camp, as generalissimo of the armies of Israel and chief justice in all their courts; they envied Aaron his power, as saint of the Lord, consecrated to the office of high priest, and Korah would needs put in for the pontificate, while Dathan and Abiram, as princes of the tribe of Reuben, Jacob's eldest son, would claim to be chief magistrates, by the so-much-admired right of primogeniture. Note, Those are preparing ruin for themselves who envy those whom God has put honour upon and usurp the dignities they were never designed for. And justly will contempt be poured upon those who put contempt upon any of the saints of the Lord. How did God show his displeasure for this? We are told how, and it is enough to make us tremble (v. 17, 18); we have the story, Num. xvi. 32, 35. (1.) Those that flew in the face of the civil authority were punished by the earth, which opened and swallowed them up, as not fit to go upon God's ground, because they would not submit to God's government. (2.) Those that would usurp the ecclesiastical authority in things pertaining to God suffered the vengeance of heaven, for fire came out from the Lord and consumed them, and the pretending sacrificers were themselves sacrificed to divine justice. The flame burnt up the wicked; for though they vied with Aaron, the saint of the Lord, for holiness (Num. xvi. 3, 5), yet God adjudged them wicked, and as such cut them off, as in due time he will destroy the man of sin, that wicked one, notwithstanding his proud pretensions to holiness.
3. They made and worshipped the golden calf, and this in Horeb, where the law was given, and where God had expressly said, Thou shalt neither make any graven image nor bow down to it; they did both: They made a calf and worshipped it, v. 19.
(1.) Herein they bade defiance to, and put an affront upon, the two great lights which God has made to rule the moral world:-- [1.] That of human reason; for they changed their glory, their God, at least the manifestation of him, which always had been in a cloud (either a dark cloud or a bright one), without any manner of visible similitude, into the similitude of Apis, one of the Egyptian idols, an ox that eateth grass, than which nothing could be more grossly and scandalously absurd, v. 20. Idolaters are perfectly besotted, and put the greatest disparagement possible both upon God, in representing him by the image of a beast, and upon themselves, in worshipping it when they have so done. That which is here said to be the changing of their glory is explained by St. Paul (Rom. i. 23) to be the changing of the glory of the incorruptible God. [2.] That of divine revelation, which was afforded to them, not only in the words God spoke to them, but in the works he wrought for them, wondrous works, which declared aloud that the Lord Jehovah is the only true and living God and is alone to be worshipped, v. 21, 22.
(2.) For this God showed his displeasure by declaring the decree that he would cut them off from being a people, as they had, as far as lay in their power, in effect cut him off from being a God; he spoke of destroying them (v. 23), and certainly he would have done it if Moses, his chosen, had not stood before him in the breach (v. 23), if he had not seasonably interposed to deal with God as an advocate about the breach or ruin God was about to devote them to and wonderfully prevailed to turn away his wrath. See here the mercy of God, and how easily his anger is turned away, even from a provoking people. See the power of prayer, and the interest which God's chosen have in heaven. See a type of Christ, God's chosen, his elect, in whom his soul delights, who stood before him in the breach to turn away his wrath from a provoking world, and ever lives, for this end, making intercession.
4. They gave credit to the report of the evil spies concerning the land of Canaan, in contradiction to the promise of God (v. 24): They despised the pleasant land. Canaan was a pleasant land, Deut. viii. 7. They undervalued it when they thought it not worth venturing for, no, not under the guidance of God himself, and therefore were for making a captain and returning to Egypt again. They believed not God's word concerning it, but murmured in their tents, basely charging God with a design upon them in bringing them thither that they might become a prey to the Canaanites, Num. xiv. 2, 3. And, when they were reminded of God's power and promise, they were so far from hearkening to that voice of the Lord that they attempted to stone those who spoke to them, Num. xiv. 10. The heavenly Canaan is a pleasant land. A promise is left us of entering into it; but there are many that despise it, that neglect and refuse the offer of it, that prefer the wealth and pleasure of this world before it, and grudge the pains and hazards of this life to obtain that. This also was so displeasing to God that he lifted up his hand against them, in a way of threatening, to destroy them in the wilderness; nay, in a way of swearing, for he swore in his wrath that they should not enter into his rest (Ps. xcv. 11; Num. xiv. 28); nay, and he threatened that their children also should be overthrown and scattered (v. 26, 27), and the whole nation dispersed and disinherited; but Moses prevailed for mercy for their seed, that they might enter Canaan. Note, Those who despise God's favours, and particularly the pleasant land, forfeit his favours, and will be shut out for ever from the pleasant land.
5. They were guilty of a great sin in the matter of Peor; and this was the sin of the new generation, when they were within a step of Canaan (v. 28): They joined themselves to Baal-peor, and so were entangled both in idolatry and in adultery, in corporeal and in spiritual whoredom, Num. xxv. 1-3. Those that did often partake of the altar of the living God now ate the sacrifices of the dead, of the idols of Moab (that were dead images, or dead men canonized or deified), or sacrifices to the infernal deities on the behalf of their dead friends. Thus they provoked God to anger with their inventions (v. 29), in contempt of him and his institutions, his commands, and his threatenings. The iniquity of Peor was so great that, long after, it is said, They were not cleansed from it, Josh. xxii. 17. God testified his displeasure at this, (1.) By sending a plague among them, which in a little time swept away 24,000 of those impudent sinners. (2.) By stirring up Phinehas to use his power as a magistrate for the suppressing of the sin and checking the contagion of it. He stood up in his zeal for the Lord of hosts, and executed judgment upon Zimri and Cozbi, sinners of the first rank, genteel sinners; he put the law in execution upon them, and this was a service so pleasing to God that upon it the plague was stayed, v. 30. By this, and some other similar acts of public justice on that occasion (Num. xxv. 4, 5), the guilt ceased to be national, and the general controversy was let fall. When the proper officers did their duty God left it to them, and did not any longer keep the work in his own hands by the plague. Note, National justice prevents national judgments. But, Phinehas herein signalizing himself, a special mark of honour was put upon him, for what he did was counted to him for righteousness to all generations (v. 31), and, in recompence of it, the priesthood was entailed on his family. He shall make an atonement by offering up the sacrifices, who had so bravely made an atonement (so some read it, v. 30) by offering up the sinners. Note, It is the honour of saints to be zealous against sin.
6. They continued their murmurings to the very last of their wanderings; for in the fortieth year they angered God at the waters of strife (v. 32), which refers to that story, Num. xx. 3-5. And that which aggravated it now was that it went ill with Moses for their sakes; for, though he was the meekest of all the men in the earth, yet their clamours at that time were so peevish and provoking that they put him into a passion, and, having now grown very old and off his guard, he spoke unadvisedly with his lips (v. 33), and not as became him on that occasion; for he said in a heat, Hear now, you rebels, must we fetch water out of this rock for you? This was Moses's infirmity, and is written for our admonition, that we may learn, when we are in the midst of provocation, to keep our mouth as with a bridle (Ps. xxxix. 1-3), and to take heed to our spirits, that they admit not resentments too much; for, when the spirit is provoked, it is much ado, even for those that have a great deal of wisdom and grace, not to speak unadvisedly. But it is charged upon the people as their sin: They provoked his spirit with that with which they angered God himself. Note, We must answer not only for our own passions, but for the provocation which by them we give to the passions of others, especially of those who, if not greatly provoked, would be meek and quiet. God shows his displeasure against this sin of theirs by shutting Moses and Aaron out of Canaan for their misconduct upon this occasion, by which, (1.) God discovered his resentment of all such intemperate heats, even in the dearest of his servants. If he deals thus severely with Moses for one unadvised word, what does their sin deserve who have spoken so many presumptuous wicked words? If this was done in the green tree, what shall be done in the dry? (2.) God deprived them of the blessing of Moses's guidance and government at a time when they most needed it, so that his death was more a punishment to them than to himself. It is just with God to remove those relations from us that are blessings to us, when we are peevish and provoking to them and grieve their spirits.
Adam Clarke: Commentary on the Bible - 1831
106:13: They soon forgat his works - Three days afterwards, at the waters of Marah, Exo 15:24.
They waited not for his counsel - They were impatient, and would not wait till God should in his own way fulfll his own designs.
Albert Barnes: Notes on the Bible - 1834
106:13: They soon forgat his works - On Psa 106:13-15, see the notes at Psa 78:17-22. Literally, here, as in the margin, "They made haste, they forgat." They did it soon; did it without any delay. It was as if they were impatient to have it done.
They waited not for his counsel - For the fulfillment of his promise; or for his command in regard to their future conduct. They did not look to him, but they depended on themselves, and followed their own desires and wishes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:13: They soon forgat: Heb. They made haste, they forgat, Three days afterwards, at the waters of Marah. Psa 78:11; Exo 15:17, Exo 15:24, Exo 16:2, Exo 17:7
waited: Pro 1:25, Pro 1:30; Isa 48:17, Isa 48:18
Carl Friedrich Keil and Franz Delitzsch
106:13
The first of the principal sins on the other side of the Red Sea was the unthankful, impatient, unbelieving murmuring about their meat and drink, Ps 106:13-15. For what Ps 106:13 places foremost was the root of the whole evil, that, falling away from faith in God's promise, they forgot the works of God which had been wrought in confirmation of it, and did not wait for the carrying out of His counsel. The poet has before his eye the murmuring for water on the third day after the miraculous deliverance (Ex 15:22-24) and in Rephidim (Ex 17:2). Then the murmuring for flesh in the first and second years of the exodus which was followed by the sending of the quails (Ex. 16 and Num. 11), together with the wrathful judgment by which the murmuring for the second time was punished (Kibrôth ha-Ta'avah, Num 11:33-35). This dispensation of wrath the poet calls רזון (lxx, Vulgate, and Syriac erroneously πλησμονήν, perhaps מזון, nourishment), inasmuch as he interprets Num 11:33-35 of a wasting disease, which swept away the people in consequence of eating inordinately of the flesh, and in the expression (cf. Ps 78:31) he closely follows Is 10:16. The "counsel" of God for which they would not wait, is His plan with respect to the time and manner of the help. חכּה, root Arab. ḥk, a weaker power of Arab. ḥq, whence also Arab. ḥkl, p. 111, ḥkm, p. 49 note 1, signifies prop. to make firm, e.g., a knot (cf. on Ps 33:20), and starting from this (without the intervention of the metaphor moras nectere, as Schultens thinks) is transferred to a firm bent of mind, and the tension of long expectation. The epigrammatic expression ויּתאוּוּ תאוה (plural of ויתאו, Is 45:12, for which codices, as also in Prov 23:3, Prov 23:6; Prov 24:1, the Complutensian, Venetian 1521, Elias Levita, and Baer have ויתאו without the tonic lengthening) is taken from Num 11:4.
The second principal sin was the insurrection against their superiors, Ps 106:16-18. The poet has Num 16:1 in his eye. The rebellious ones were swallowed up by the earth, and their two hundred and fifty noble, non-Levite partisans consumed by fire. The fact that the poet does not mention Korah among those who were swallowed up is in perfect harmony with Num 16:25., Deut 11:6; cf. however Num 26:10. The elliptical תפתּה in Ps 106:17 is explained from Num 16:32; Num 26:10.
The third principal sin was the worship of the calf, Ps 106:19-23. The poet here glances back at Ex. 32, but not without at the same time having Deut 9:8-12 in his mind; for the expression "in Horeb" is Deuteronomic, e.g., Deut 4:15; Deut 5:2, and frequently. Ps 106:20 is also based upon the Book of Deuteronomy: they exchanged their glory, i.e., the God who was their distinction before all peoples according to Deut 4:6-8; Deut 10:21 (cf. also Jer 2:11), for the likeness (תּבנית) of a plough-ox (for this is pre-eminently called שׁוּר, in the dialects תּור), contrary to the prohibition in Deut 4:17. On Ps 106:21 cf. the warning in Deut 6:12. "Land of Cham" = Egypt, as in Ps 78:51; Ps 105:23, Ps 105:27. With ויאמר in Ps 106:23 the expression becomes again Deuteronomic: Deut 9:25, cf. Ex 32:10. God made and also expressed the resolve to destroy Israel. Then Moses stepped into the gap (before the gap), i.e., as it were covered the breach, inasmuch as he placed himself in it and exposed his own life; cf. on the fact, besides Ex. 32, also Deut 9:18., Ps 10:10, and on the expression, Ezek 22:30 and also Jer 18:20.
Geneva 1599
106:13 They soon forgat his works; they waited not for his (g) counsel:
(g) The would prevent his wisdom and providence.
John Gill
106:13 They soon forgat his works,.... The miracles he wrought in Egypt, the deliverance of them from thence with a mighty hand and outstretched arm, and the leading them through the Red sea as on dry land, and destroying all their enemies; all these they soon forgot, for they had gone but three days' journey into the wilderness after this, ere they began to murmur and show distrust of the power and providence of God, Ex 15:22, it is in the Hebrew text, "they made haste, they forgat his works" (o); as soon as they were out of Egypt, they were for entering into the land of Canaan at once, and were much displeased that they were not immediately led into it.
They waited not for his counsel; they did not ask counsel of God, though it belongs to him, and he is wonderful in it, and does all things after the counsel of his own will; nor would they take it when given by Moses and Joshua; they did not choose to wait his time and way of working; they were for limiting the Holy One of Israel to their time and way; they were for being in the land of Canaan before his time; and were for eating flesh, when it was his counsel to feed on manna he provided for them every day.
(o) "festinaverunt, obliti sunt", Pagninus, Montanus, Vatablus, &c.
John Wesley
106:13 Soon - Even within three days, Ex 15:22-23. Waited not - They did not wait patiently upon God for supplies, in such manner and time as he thought fit.
Robert Jamieson, A. R. Fausset and David Brown
106:13 The faith induced by God's display of power in their behalf was short lived, and their new rebellion and temptation was visited by God with fresh punishment, inflicted by leaving them to the result of their own gratified appetites, and sending on them spiritual poverty (Num 11:18).
They soon forgat--literally, "They hasted, they forgat" (compare Ex 32:8). "They have turned aside quickly (or, hastily) out of the way." The haste of our desires is such that we can scarcely allow God one day. Unless He immediately answers our call, instantly then arise impatience, and at length despair.
his works-- (Deut 11:3-4; Dan 9:14).
his counsel--They waited not for the development of God's counsel, or plan for their deliverance, at His own time, and in His own way.
105:14105:14: Ցանկացան զցանկութիւն յանապատի, եւ փորձեցին զԱստուած յանջրդի[7439]։ [7439] Ոմանք.Ցանկացան ցանկութիւն։
14 Անապատում ցանկութեամբ վառուեցին, ու փորձեցին Աստծուն անջրդի վայրում:
14 Անապատին մէջ խիստ ցանկացին Ու Աստուած փորձեցին անջուր տեղին մէջ։
Ցանկացան զցանկութիւն յանապատի, եւ փորձեցին զԱստուած յանջրդի:

105:14: Ցանկացան զցանկութիւն յանապատի, եւ փորձեցին զԱստուած յանջրդի[7439]։
[7439] Ոմանք.Ցանկացան ցանկութիւն։
14 Անապատում ցանկութեամբ վառուեցին, ու փորձեցին Աստծուն անջրդի վայրում:
14 Անապատին մէջ խիստ ցանկացին Ու Աստուած փորձեցին անջուր տեղին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
105:14105:14 увлеклись похотением в пустыне, и искусили Бога в необитаемой.
105:14 καὶ και and; even ἐπεθύμησαν επιθυμεω long for; aspire ἐπιθυμίαν επιθυμια longing; aspiration ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness καὶ και and; even ἐπείρασαν πειραζω try; test τὸν ο the θεὸν θεος God ἐν εν in ἀνύδρῳ ανυδρος waterless
105:14 לֹֽא־ lˈō- לֹא not הִנִּ֣יחַ hinnˈîₐḥ נוח settle אָדָ֣ם ʔāḏˈām אָדָם human, mankind לְ lᵊ לְ to עָשְׁקָ֑ם ʕošqˈām עשׁק oppress וַ wa וְ and יֹּ֖וכַח yyˌôḵaḥ יכח reprove עֲלֵיהֶ֣ם ʕᵃlêhˈem עַל upon מְלָכִֽים׃ mᵊlāḵˈîm מֶלֶךְ king
105:14. et desideraverunt desiderium in deserto et temptaverunt Deum in solitudineAnd they coveted their desire in the desert: and they tempted God in the place without water.
14. But lusted exceedingly in the wilderness, and tempted God in the desert.
105:14. he allowed no man to harm them, and he reproved kings on their behalf.
But lusted exceedingly in the wilderness, and tempted God in the desert:

105:14 увлеклись похотением в пустыне, и искусили Бога в необитаемой.
105:14
καὶ και and; even
ἐπεθύμησαν επιθυμεω long for; aspire
ἐπιθυμίαν επιθυμια longing; aspiration
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
καὶ και and; even
ἐπείρασαν πειραζω try; test
τὸν ο the
θεὸν θεος God
ἐν εν in
ἀνύδρῳ ανυδρος waterless
105:14
לֹֽא־ lˈō- לֹא not
הִנִּ֣יחַ hinnˈîₐḥ נוח settle
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
לְ lᵊ לְ to
עָשְׁקָ֑ם ʕošqˈām עשׁק oppress
וַ wa וְ and
יֹּ֖וכַח yyˌôḵaḥ יכח reprove
עֲלֵיהֶ֣ם ʕᵃlêhˈem עַל upon
מְלָכִֽים׃ mᵊlāḵˈîm מֶלֶךְ king
105:14. et desideraverunt desiderium in deserto et temptaverunt Deum in solitudine
And they coveted their desire in the desert: and they tempted God in the place without water.
105:14. he allowed no man to harm them, and he reproved kings on their behalf.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
106:14: But lusted exceedingly in the wilderness - Margin, as in Hebrew, "lusted a lust." The reference is to their desire of better food than the manna.
And tempted God in the desert - Tried God, whether he "could" provide for them food and drink. Psa 78:19-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:14: But: Psa 78:18, Psa 78:30; Num 11:4, Num 11:33, Num 11:34; Deu 9:22; Co1 10:6
lusted exceedingly: Heb. lusted a lust
tempted: Psa 78:18-20, Psa 78:40, Psa 78:41, Psa 95:8, Psa 95:9; Exo 17:2; Num 14:22; Co1 10:9; Heb 3:8-10
John Gill
106:14 But lusted exceedingly in the wilderness,.... Or, "lusted a lust" (p) as in Num 11:4 to which story there related this refers; they were not content with the manna they had every day, though very nourishing and of a sweet taste; they lusted after the fish and flesh of Egypt, and other things they ate there; so that this was not a natural lust, or craving after food and drink, to satisfy nature, which would not have been criminal; but a voluptuous last to gratify their appetite: it was lusting after evil tidings, as the apostle interprets it, 1Cor 10:6, lust after sinful things, or any unlawful object, or after anything in an unlawful way, is sin.
And tempted God in the desert; which is expressly forbidden by a law which our Lord referred to when he was tempted by Satan in the wilderness: a very ungrateful action this, since God tempts no man to sin; a very daring impiety, a sin of the first magnitude, and which lay in making experiments, in trying whether the presence of God was among them or not; and putting God as it were on proving that he had power sufficient to provide for them in the wilderness; see Ex 17:7. It seems it was Jesus Christ whom they tempted, from whence it appears that he is truly God, 1Cor 10:9. Both in this and the preceding clause an emphasis lies on the place where all this was done, the wilderness or desert, where God had done such great things for them, and where they could not help themselves, but were wholly and immediately dependent on him.
(p) "concupierunt concupiscentiam", V. L. Pagninus, Montanus, &c.
John Wesley
106:14 Lusted - For flesh.
Robert Jamieson, A. R. Fausset and David Brown
106:14 Literally, "lusted a lust" (quoted from Num 11:4, Margin). Previously, there had been impatience as to necessaries of life; here it is lusting (Ps 78:18).
105:15105:15: Ետ նոցա զխնդրուածս նոցա, առաքեաց լիութիւն յանձինս նոցա[7440]։ [7440] Ոմանք.Առաքեաց զլիութիւն։
15 Իրենց խնդրածը նա տուեց նրանց, եւ լիութիւն ուղարկեց նրանց:
15 Եւ անոնց տուաւ անոնց ուզածը Թէպէտեւ վատուժութիւն ղրկեց անոնց անձերուն վրայ։
Ետ նոցա զխնդրուածս նոցա, եւ առաքեաց [645]լիութիւն յանձինս նոցա:

105:15: Ետ նոցա զխնդրուածս նոցա, առաքեաց լիութիւն յանձինս նոցա[7440]։
[7440] Ոմանք.Առաքեաց զլիութիւն։
15 Իրենց խնդրածը նա տուեց նրանց, եւ լիութիւն ուղարկեց նրանց:
15 Եւ անոնց տուաւ անոնց ուզածը Թէպէտեւ վատուժութիւն ղրկեց անոնց անձերուն վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
105:15105:15 И Он исполнил прошение их, {но} послал язву на души их.
105:15 καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτοῖς αυτος he; him τὸ ο the αἴτημα αιτημα item; request αὐτῶν αυτος he; him καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth πλησμονὴν πλησμονη repletion; satisfaction εἰς εις into; for τὰς ο the ψυχὰς ψυχη soul αὐτῶν αυτος he; him
105:15 אַֽל־ ʔˈal- אַל not תִּגְּע֥וּ tiggᵊʕˌû נגע touch בִ vi בְּ in מְשִׁיחָ֑י mᵊšîḥˈāy מָשִׁיחַ anointed וְ֝ ˈw וְ and לִ li לְ to נְבִיאַי nᵊvîʔˌay נָבִיא prophet אַל־ ʔal- אַל not תָּרֵֽעוּ׃ tārˈēʕû רעע be evil
105:15. dedit ergo eis petitionem eorum et misit tenuitatem in animam eorumAnd he gave them their request: and sent fulness into their souls.
15. And he gave them their request; but sent leanness into their soul.
105:15. Do not be willing to touch my Christ, and do not be willing to malign my prophets.
And he gave them their request; but sent leanness into their soul:

105:15 И Он исполнил прошение их, {но} послал язву на души их.
105:15
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτοῖς αυτος he; him
τὸ ο the
αἴτημα αιτημα item; request
αὐτῶν αυτος he; him
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
πλησμονὴν πλησμονη repletion; satisfaction
εἰς εις into; for
τὰς ο the
ψυχὰς ψυχη soul
αὐτῶν αυτος he; him
105:15
אַֽל־ ʔˈal- אַל not
תִּגְּע֥וּ tiggᵊʕˌû נגע touch
בִ vi בְּ in
מְשִׁיחָ֑י mᵊšîḥˈāy מָשִׁיחַ anointed
וְ֝ ˈw וְ and
לִ li לְ to
נְבִיאַי nᵊvîʔˌay נָבִיא prophet
אַל־ ʔal- אַל not
תָּרֵֽעוּ׃ tārˈēʕû רעע be evil
105:15. dedit ergo eis petitionem eorum et misit tenuitatem in animam eorum
And he gave them their request: and sent fulness into their souls.
105:15. Do not be willing to touch my Christ, and do not be willing to malign my prophets.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
106:15: Sent leanness - They despised the manna, and called it light, that is, innutritive, bread. God gave flesh as they desired, but gave no blessing with it; and in consequence they did not fatten, but grew lean upon it. Their souls also suffered want.
Albert Barnes: Notes on the Bible - 1834
106:15: And he gave them their request - By sending great quantities of quails. Num 11:31-32.
But sent leanness into their soul - The word translated "leanness" is from a verb - רזה râ zeh - to make thin; to cause to waste away; to destroy. The radical idea is that of abrading or "scraping;" and hence, it means to become lean, to waste away. It occurs only here and in Isa 10:16, rendered "leanness," and in Mic 6:10, rendered "scant;" margin, "leanness." It means here that the effect of all this on their souls was similar to the effect on the body when it wastes away by disease or want of food. This effect often occurs. In the gratification of their desires, in great temporal success and prosperity, individuals, churches, nations, often forget their dependence on God; lose their sense of the value of spiritual privileges and blessings: are satisfied with their condition; become selfconfident and proud, and forfeit the favor of God. If we pray for temporal prosperity, we should also pray that we may at the same time have grace commensurate with it, that it may be a blessing and not a curse; if we are visited with prosperity when it has not been a direct object of our prayer - if we inherit riches, or if our plans are successful beyond our expectations - or, in the language of the world, if "fortune smiles upon us," there should be special prayer on our part that it may not be a curse rather than a blessing; that it may be so received and used as not to alienate our minds from God. Few are the Christian people who can bear continued success in life; few are those who are not injured by it; rare is it that growth in grace keeps pace with uninterrupted worldly prosperity; rare is it that the blessings of earth are so received and employed that they are seen to be a means of grace, and not a hindrance to growth in piety. A man does not know what is best for him when his heart is set on worldly prosperity; and God is more benevolent to people than they are to themselves, in withholding what is so often the object of their intense desire. "What is asked in passion, is often given in wrath" - Henry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:15: he gave: Psa 78:29-31; Num 11:31-34; Isa 10:16, Isa 24:16
but sent: They despised the manna, calling it light or innutritive food. God gave them flesh as they desired, but no blessing accompanied it; and, in consequence, they did not fatten, but grew lean upon it; and many, surfeited by excess, died of disease. Instead of razon, "leanness," however, Bp. Lowth supposes we should read zeraon, "nausea or loathing," which appears to be supported by several ancient versions, and by Num 11:20, where this portion of the history of the Israelites is recorded, and where the word zara is used, and rendered, "it be loathsome.
Geneva 1599
106:15 And he gave them their request; but sent (h) leanness into their soul.
(h) The abundance that God gave them did not profit, but made them pine away, because God cursed it.
John Gill
106:15 And he gave them their request,.... Flesh and feathered fowl in great abundance; see Ps 78:27. So God sometimes gives to wicked men what they ask for, as much as they can desire, yea, more than heart could wish.
But sent leanness into their soul: or "body"; the Septuagint, Vulgate Latin, and all the Oriental versions, read, "he sent fulness into their souls"; he gave them flesh to the full, even to a nausea; they fed too heartily on it, and were surfeited with it; which not being digested brought a repletion, and issued in a consumption; or rather death, immediate death, is meant, as Jarchi, Aben Ezra, Kimchi, and Ben Melech, interpret it; for while the flesh was in their mouths, and they were chewing it between their teeth, the wrath of God came upon them and slew them, Num 11:33. It is true in a spiritual sense, that while the bodies of wicked men are fed and pampered, their souls are starved, and at last eternally lost; as the rich man's in the Gospel, who fared sumptuously every day: and worldly professors are very lean ones; such who mind earth and earthly things never thrive in spirituals; and either they soon drop their profession, err from the faith, and turn apostates; or, if they continue, the cares of the world, and the deceitfulness of riches, choke the word; so that it is unprofitable to them, not being mixed with faith by them; and hence leanness under the best of means: yea, there is sometimes a leanness in the souls of the people of God, when corruptions prevail, the graces of the spirit are low in exercise; when there is a want of a spiritual appetite to the word; and when they fall into bad company, or do not improve conversation with one another in a spiritual way; or are too much taken up, ensnared, and entangled with the things of the world; see Is 24:16.
John Wesley
106:15 Souls - Into their bodies. So their inordinate desire of pampering their bodies, was the occasion of destroying them.
Robert Jamieson, A. R. Fausset and David Brown
106:15 but sent leanness--rather, "and sent," that is, and thus, even in doing so, the punishment was inflicted at the very time their request was granted. So Ps 78:30, "While their meat was yet in their mouths, the wrath of God came upon them."
soul--the animal soul, which craves for food (Num 11:6; Ps 107:18). This soul got its wish, and with it and in it its own punishment. The place was therefore called Kibroth-hattaavah, "the graves of lust" [Num 11:34], because there they buried the people who had lusted. Animal desires when gratified mostly give only a hungry craving for more (Jer 2:13).
105:16105:16: Բարկացուցին զՄովսէս ՚ի բանակի, եւ զԱհարոն սուրբ Տեառն։
16 Բանակատեղիում բարկացրին Մովսէսին եւ Տիրոջ սրբին՝ Ահարոնին:
16 Երբ Մովսէսին նախանձեցան բանակին մէջ Ու Տէրոջը սուրբին՝ Ահարոնին
[646]Բարկացուցին զՄովսէս ի բանակի, եւ զԱհարոն`` սուրբ Տեառն:

105:16: Բարկացուցին զՄովսէս ՚ի բանակի, եւ զԱհարոն սուրբ Տեառն։
16 Բանակատեղիում բարկացրին Մովսէսին եւ Տիրոջ սրբին՝ Ահարոնին:
16 Երբ Մովսէսին նախանձեցան բանակին մէջ Ու Տէրոջը սուրբին՝ Ահարոնին
zohrab-1805▾ eastern-1994▾ western am▾
105:16105:16 И позавидовали в стане Моисею {и} Аарону, святому Господню.
105:16 καὶ και and; even παρώργισαν παροργιζω enrage; provoke Μωυσῆν μωσευς Mōseus; Mosefs ἐν εν in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks καὶ και and; even Ααρων ααρων Aarōn; Aaron τὸν ο the ἅγιον αγιος holy κυρίου κυριος lord; master
105:16 וַ wa וְ and יִּקְרָ֣א yyiqrˈā קרא call רָ֭עָב ˈrāʕāv רָעָב hunger עַל־ ʕal- עַל upon הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כָּֽל־ kˈol- כֹּל whole מַטֵּה־ maṭṭē- מַטֶּה staff לֶ֥חֶם lˌeḥem לֶחֶם bread שָׁבָֽר׃ šāvˈār שׁבר break
105:16. et zelati sunt Mosen in castris Aaron sanctum DominiAnd they provoked Moses in the camp, Aaron the holy one of the Lord.
16. They envied Moses also in the camp, Aaron the saint of the LORD.
105:16. And he called a famine upon the land, and he crushed every foundation of the bread.
They envied Moses also in the camp, [and] Aaron the saint of the LORD:

105:16 И позавидовали в стане Моисею {и} Аарону, святому Господню.
105:16
καὶ και and; even
παρώργισαν παροργιζω enrage; provoke
Μωυσῆν μωσευς Mōseus; Mosefs
ἐν εν in
τῇ ο the
παρεμβολῇ παρεμβολη encampment; barracks
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
τὸν ο the
ἅγιον αγιος holy
κυρίου κυριος lord; master
105:16
וַ wa וְ and
יִּקְרָ֣א yyiqrˈā קרא call
רָ֭עָב ˈrāʕāv רָעָב hunger
עַל־ ʕal- עַל upon
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כָּֽל־ kˈol- כֹּל whole
מַטֵּה־ maṭṭē- מַטֶּה staff
לֶ֥חֶם lˌeḥem לֶחֶם bread
שָׁבָֽר׃ šāvˈār שׁבר break
105:16. et zelati sunt Mosen in castris Aaron sanctum Domini
And they provoked Moses in the camp, Aaron the holy one of the Lord.
105:16. And he called a famine upon the land, and he crushed every foundation of the bread.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
106:16: They envied Moses - A reference to the case of Korah and his company.
Aaron the saint - The anointed, the high priest of the Lord.
Albert Barnes: Notes on the Bible - 1834
106:16: They envied Moses also in the camp - They were envious of him, or rebelled against him, as assuming too much authority. See Num 16:1-2. The reference here is rather to the "result" of that envy in producing rebellion than to the envy itself. It is true, however, that the foundation of their opposition to him "was" envy.
And Aaron the saint of the Lord - That is, as set apart to the service of the Lord; or, as employed in holy things. The reference is to his "office," not to his personal character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:16: envied: Num 16:1, Num 3-50
the saint: Exo 28:36; Lev 21:6-8, Lev 21:10-12; Num 16:7
John Gill
106:16 They envied Moses also in the camp,.... That he should be generalissimo there, have the sole command of the people, and be their leader and chief magistrate. Gifts qualifying men for civil government are from the Lord, and these commonly draw the envy of others upon them; who, though they pretend patriotism and the good of their country, yet seek themselves; and would be in the places of those they envy and speak against; which was the case of Dathan and Abiram, the sons of Reuben, who thought themselves as fit, and had a better right, as being the sons of Jacob's firstborn, to command, than Moses.
And Aaron the saint of the Lord; who was not only a holy good man, but was separated from his brethren, sanctified, and put into the priest's office, and this drew upon him the envy of many of the Levites, at the head of whom was Korah, a Levite; these envied that he should be the high priest, and that this office should be restrained to his family; now the envy to each of these is ascribed to the whole body of the people, though discovered only in some, because it was not opposed by them; see Num 16:1.
John Wesley
106:16 The saint - So called, because he was consecrated by God for that sacred office of the priesthood, in which respect all the priests are said to be holy, Lev 21:6-8. Hereby he intimates, that their envy and rebellion was not only against Aaron, but against God himself.
Robert Jamieson, A. R. Fausset and David Brown
106:16 All the congregation took part with Dathan, Korah, &c., and their accomplices (Num 16:41).
Aaron the saint--literally, "the holy one," as consecrated priest; not a moral attribute, but one designating his office as holy to the Lord. The rebellion was followed by a double punishment: (1) of the non-Levitical rebels, the Reubenites, Dathan and Abiram, &c. (Deut 11:6; Num 26:10); these were swallowed up by the earth.
105:17105:17: Բացաւ երկիր եւ եկուլ զԴադան, եւ ծածկեաց զբանակսն զԱբիրովնի[7441]։ [7441] Ոմանք.Զբանակն զԱբի՛՛։
17 Գետինը բացուեց ու կլանեց Դադանին, ծածկեց բանակն Աբիրոնի:
17 Երկիրը բացուեցաւ ու կլլեց Դաթանը Ու Աբիրոնի ժողովը ծածկեց։
Բացաւ երկիր եւ եկուլ զԴադան, եւ ծածկեաց զբանակսն զԱբիրովնի:

105:17: Բացաւ երկիր եւ եկուլ զԴադան, եւ ծածկեաց զբանակսն զԱբիրովնի[7441]։
[7441] Ոմանք.Զբանակն զԱբի՛՛։
17 Գետինը բացուեց ու կլանեց Դադանին, ծածկեց բանակն Աբիրոնի:
17 Երկիրը բացուեցաւ ու կլլեց Դաթանը Ու Աբիրոնի ժողովը ծածկեց։
zohrab-1805▾ eastern-1994▾ western am▾
105:17105:17 Разверзлась земля, и поглотила Дафана и покрыла скопище Авирона.
105:17 ἠνοίχθη ανοιγω open up ἡ ο the γῆ γη earth; land καὶ και and; even κατέπιεν καταπινω swallow; consume Δαθαν δαθαν and; even ἐκάλυψεν καλυπτω cover ἐπὶ επι in; on τὴν ο the συναγωγὴν συναγωγη gathering Αβιρων αβιρων Abirōn; Aviron
105:17 שָׁלַ֣ח šālˈaḥ שׁלח send לִ li לְ to פְנֵיהֶ֣ם fᵊnêhˈem פָּנֶה face אִ֑ישׁ ʔˈîš אִישׁ man לְ֝ ˈl לְ to עֶ֗בֶד ʕˈeveḏ עֶבֶד servant נִמְכַּ֥ר nimkˌar מכר sell יֹוסֵֽף׃ yôsˈēf יֹוסֵף Joseph
105:17. aperta est terra et devoravit Dathan et operuit synagogam AbiramThe earth opened and swallowed up Dathan: and covered the congregation of Abiron.
17. The earth opened and swallowed up Dathan, and covered the company of Abiram.
105:17. He sent a man before them: Joseph, who had been sold as a slave.
The earth opened and swallowed up Dathan, and covered the company of Abiram:

105:17 Разверзлась земля, и поглотила Дафана и покрыла скопище Авирона.
105:17
ἠνοίχθη ανοιγω open up
ο the
γῆ γη earth; land
καὶ και and; even
κατέπιεν καταπινω swallow; consume
Δαθαν δαθαν and; even
ἐκάλυψεν καλυπτω cover
ἐπὶ επι in; on
τὴν ο the
συναγωγὴν συναγωγη gathering
Αβιρων αβιρων Abirōn; Aviron
105:17
שָׁלַ֣ח šālˈaḥ שׁלח send
לִ li לְ to
פְנֵיהֶ֣ם fᵊnêhˈem פָּנֶה face
אִ֑ישׁ ʔˈîš אִישׁ man
לְ֝ ˈl לְ to
עֶ֗בֶד ʕˈeveḏ עֶבֶד servant
נִמְכַּ֥ר nimkˌar מכר sell
יֹוסֵֽף׃ yôsˈēf יֹוסֵף Joseph
105:17. aperta est terra et devoravit Dathan et operuit synagogam Abiram
The earth opened and swallowed up Dathan: and covered the congregation of Abiron.
105:17. He sent a man before them: Joseph, who had been sold as a slave.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
106:17: On these verses see Num 16:31-35. This refers to the time when they rebelled against Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:17: Num 16:29-33, Num 26:10; Deu 11:6
Geneva 1599
106:17 The earth opened and (i) swallowed up Dathan, and covered the company of Abiram.
(i) By the greatness of the punishment the heinousness of the offence may be considered: for they who rise against God's ministers rebel against him.
John Gill
106:17 The earth opened and swallowed up Dathan,.... One of the heads of the conspirators against Moses and Aaron; the earth clave asunder under him and his company; opened itself, or its mouth, and devoured them at once. This was a new, marvellous, and unheard of thing, and which manifestly showed the divine displeasure and resentment at their proceedings; and served greatly to confirm the authority and office of Moses and Aaron; see Num 16:30.
And covered the company of Abiram; another of the heads of the confederacy. Korah is not mentioned, though the earth swallowed up him and all that belonged to him, their houses and their goods; some think the reason is because it was well known that this was his case, when Dathan and Abiram are not so expressly mentioned in the history by Moses; as also because the sons of Korah were now in esteem as singers; nor is On the son of Peleth mentioned, because, as Kimchi says, he repented, and desisted from the conspiracy.
Robert Jamieson, A. R. Fausset and David Brown
106:17 covered--"closed upon them" (Num 16:33). (2) Of the Levitical rebels, with Korah at their head (Num 16:35; Num 26:10); these had sinned by fire, and were punished by fire, as Aaron's (being high priest) sons had been (Lev 10:2; Num. 16:1-35).
105:18105:18: Հուր վառեցաւ ՚ի ժողովս նոցա, եւ բոց մաշեաց զմեղաւորս։
18 Հուր բորբոքուեց նրանց հաւաքավայրերում, եւ բոցը լափեց մեղաւորներին:
18 Կրակը բորբոքեցաւ անոնց ժողովին մէջ, Բոցը այրեց ամբարիշտները։
Հուր վառեցաւ ի ժողովս նոցա, եւ բոց մաշեաց զմեղաւորս:

105:18: Հուր վառեցաւ ՚ի ժողովս նոցա, եւ բոց մաշեաց զմեղաւորս։
18 Հուր բորբոքուեց նրանց հաւաքավայրերում, եւ բոցը լափեց մեղաւորներին:
18 Կրակը բորբոքեցաւ անոնց ժողովին մէջ, Բոցը այրեց ամբարիշտները։
zohrab-1805▾ eastern-1994▾ western am▾
105:18105:18 И возгорелся огонь в скопище их, пламень попалил нечестивых.
105:18 καὶ και and; even ἐξεκαύθη εκκαιω burn out πῦρ πυρ fire ἐν εν in τῇ ο the συναγωγῇ συναγωγη gathering αὐτῶν αυτος he; him φλὸξ φλοξ blaze κατέφλεξεν καταφλεγω sinful
105:18 עִנּ֣וּ ʕinnˈû ענה be lowly בַ va בְּ in † הַ the כֶּ֣בֶל kkˈevel כֶּבֶל fetter רַגְלֹ֑ורגליו *raḡlˈô רֶגֶל foot בַּ֝רְזֶ֗ל ˈbarzˈel בַּרְזֶל iron בָּ֣אָה bˈāʔā בוא come נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul
105:18. et succensus est ignis in synagoga eorum flamma exusit impiosAnd a fire was kindled in their congregation: the flame burned the wicked.
18. And a fire was kindled in their company; the flame burned up the wicked.
105:18. They humbled his feet in shackles; the iron pierced his soul,
And a fire was kindled in their company; the flame burned up the wicked:

105:18 И возгорелся огонь в скопище их, пламень попалил нечестивых.
105:18
καὶ και and; even
ἐξεκαύθη εκκαιω burn out
πῦρ πυρ fire
ἐν εν in
τῇ ο the
συναγωγῇ συναγωγη gathering
αὐτῶν αυτος he; him
φλὸξ φλοξ blaze
κατέφλεξεν καταφλεγω sinful
105:18
עִנּ֣וּ ʕinnˈû ענה be lowly
בַ va בְּ in
הַ the
כֶּ֣בֶל kkˈevel כֶּבֶל fetter
רַגְלֹ֑ורגליו
*raḡlˈô רֶגֶל foot
בַּ֝רְזֶ֗ל ˈbarzˈel בַּרְזֶל iron
בָּ֣אָה bˈāʔā בוא come
נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul
105:18. et succensus est ignis in synagoga eorum flamma exusit impios
And a fire was kindled in their congregation: the flame burned the wicked.
105:18. They humbled his feet in shackles; the iron pierced his soul,
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:18: Num 16:35-40, Num 16:46; Heb 12:29
John Gill
106:18 And a fire was kindled in their company,.... This seems to be the company of Korah, or however a part of it, the two hundred and fifty men that had censers, and so were of the Levitical race, as Korah was; this fire came from the Lord out of heaven.
The flame burned up the wicked; the two hundred and fifty men with censers, Num 16:35, this was an emblem of that fire which shall consume those that hurt the witnesses; or of that vengeance of eternal fire which wicked men will suffer for ever.
105:19105:19: Արարին որթ ՚ի Քորեբ եւ երկի՛ր պագին պատկերի[7442], [7442] Ոմանք.Զորթն ՚ի Քորէբ. երկիր պագին պատկերին։
19 Քորեբում մի հորթ շինեցին, եւ երկրպագեցին արձանին:
19 Հորթ շինեցին Քորեբի մէջ Ու երկրպագութիւն ըրին ձուլածոյ պատկերին։
Արարին զորթն ի Քորեբ, եւ երկիր պագին պատկերի:

105:19: Արարին որթ ՚ի Քորեբ եւ երկի՛ր պագին պատկերի[7442],
[7442] Ոմանք.Զորթն ՚ի Քորէբ. երկիր պագին պատկերին։
19 Քորեբում մի հորթ շինեցին, եւ երկրպագեցին արձանին:
19 Հորթ շինեցին Քորեբի մէջ Ու երկրպագութիւն ըրին ձուլածոյ պատկերին։
zohrab-1805▾ eastern-1994▾ western am▾
105:19105:19 Сделали тельца у Хорива и поклонились истукану;
105:19 καὶ και and; even ἐποίησαν ποιεω do; make μόσχον μοσχος calf ἐν εν in Χωρηβ χωρηβ and; even προσεκύνησαν προσκυνεω worship τῷ ο the γλυπτῷ γλυπτος carved
105:19 עַד־ ʕaḏ- עַד unto עֵ֥ת ʕˌēṯ עֵת time בֹּֽא־ bˈō- בוא come דְבָרֹ֑ו ḏᵊvārˈô דָּבָר word אִמְרַ֖ת ʔimrˌaṯ אִמְרָה word יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְרָפָֽתְהוּ׃ ṣᵊrāfˈāṯᵊhû צרף melt
105:19. fecerunt vitulum in Horeb et adoraverunt conflatileThey made also a calf in Horeb: and they adored the graven thing.
19. They made a calf in Horeb, and worshipped a molten image.
105:19. until his word arrived. The eloquence of the Lord inflamed him.
They made a calf in Horeb, and worshipped the molten image:

105:19 Сделали тельца у Хорива и поклонились истукану;
105:19
καὶ και and; even
ἐποίησαν ποιεω do; make
μόσχον μοσχος calf
ἐν εν in
Χωρηβ χωρηβ and; even
προσεκύνησαν προσκυνεω worship
τῷ ο the
γλυπτῷ γλυπτος carved
105:19
עַד־ ʕaḏ- עַד unto
עֵ֥ת ʕˌēṯ עֵת time
בֹּֽא־ bˈō- בוא come
דְבָרֹ֑ו ḏᵊvārˈô דָּבָר word
אִמְרַ֖ת ʔimrˌaṯ אִמְרָה word
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְרָפָֽתְהוּ׃ ṣᵊrāfˈāṯᵊhû צרף melt
105:19. fecerunt vitulum in Horeb et adoraverunt conflatile
They made also a calf in Horeb: and they adored the graven thing.
105:19. until his word arrived. The eloquence of the Lord inflamed him.
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Albert Barnes: Notes on the Bible - 1834
106:19: They made a calf in Horeb - Exo 32:4. Probably in resemblance of the Egyptian god "Apis." The image was made by Aaron out of materials furnished by the people, and at their request Exo 32:1-3, so that it might be said to be the act of the people.
And worshipped the molten image - The word rendered "molten" is from a verb נסך nâ sak - to pour, to pour out; hence, to cast, to found; and it means anything that is made by fusion or casting. This image was cast Exo 32:4, and hence, this name is given to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:19: Exo 32:4-8, Exo 32:35; Deu 9:12-16, Deu 9:21; Neh 9:18; Co1 10:7
John Gill
106:19 They made a calf in Horeb,.... A golden one, of the earrings of gold which were in the ears of their wives, sons, and daughters; these they took and melted down, and cast into the figure of a calf, or an ox, as it is afterwards said, in imitation of the Egyptians, who worshipped the ox; a people that had used them ill, from whose bondage they were just delivered; on whom they had seen the judgments of God inflicted, and who were notoriously wicked and an idolatrous people, and yet these they imitated; and, which was still a greater aggravation, this they did in Horeb, the mountain in which God appeared in so terrible a manner, with thunder and lightnings, and in fire, out of which he spoke to them; and when he gave them a body of laws, among which were one that forbid the worshipping of graven images; and yet they made and worshipped one in this very place, from whence they received this law; as follows.
And worshipped the molten image; when fashioned with a graving tool, and made a molten calf, they said, these be thy gods, O Israel, which brought thee out of Egypt; and they brought their burnt offerings and peace offerings, and ate and drank before it, and danced about it; all which were acts of idolatrous worship, Ex 32:1. This was so heinous a sin, that the Jews say it is not expiated to this day, and that there is no punishment comes upon them but there is an ounce of the golden calf in it (q).
(q) T. Hieros. Taanioth, fol. 80. 4.
John Wesley
106:19 A calf - When they were but just brought out of Egypt by such wonders, and had seen the plagues of God upon the Egyptian idolaters, and when the law of God was but newly delivered to them in such a tremendous manner.
Robert Jamieson, A. R. Fausset and David Brown
106:19 From indirect setting God at naught, they pass to direct.
made--though prohibited in Ex 20:4-5 to make a likeness, even of the true God.
calf--called so in contempt. They would have made an ox or bull, but their idol turned out but a calf; an imitation of the divine symbols, the cherubim; or of the sacred bull of Egyptian idolatry. The idolatry was more sinful in view of their recent experience of God's power in Egypt and His wonders at Sinai (Ex 32:1-6). Though intending to worship Jehovah under the symbol of the calf, yet as this was incompatible with His nature (Deut 4:15-17), they in reality gave up Him, and so were given up by Him. Instead of the Lord of heaven, they had as their glory the image of an ox that does nothing but eat grass.
105:20105:20: եւ փոխեցին Զփառս իւրեանց ՚ի նմանութիւն որթու խոտակերի[7443]։ [7443] Ոմանք.Նմանութեան որթուն խո՛՛։
20 Իրենց Փառքը փոխարինեցին խոտակեր հորթի պատկերով:
20 Իրենց Փառքը Խոտակեր արջառի նմանութեանը փոխեցին։
եւ փոխեցին Զփառս իւրեանց ի նմանութիւն որթու խոտակերի:

105:20: եւ փոխեցին Զփառս իւրեանց ՚ի նմանութիւն որթու խոտակերի[7443]։
[7443] Ոմանք.Նմանութեան որթուն խո՛՛։
20 Իրենց Փառքը փոխարինեցին խոտակեր հորթի պատկերով:
20 Իրենց Փառքը Խոտակեր արջառի նմանութեանը փոխեցին։
zohrab-1805▾ eastern-1994▾ western am▾
105:20105:20 и променяли славу свою на изображение вола, ядущего траву.
105:20 καὶ και and; even ἠλλάξαντο αλλασσω change τὴν ο the δόξαν δοξα glory αὐτῶν αυτος he; him ἐν εν in ὁμοιώματι ομοιωμα likeness μόσχου μοσχος calf ἔσθοντος εσθιω eat; consume χόρτον χορτος grass; plant
105:20 שָׁ֣לַח šˈālaḥ שׁלח send מֶ֭לֶךְ ˈmeleḵ מֶלֶךְ king וַ wa וְ and יַתִּירֵ֑הוּ yattîrˈēhû נתר run מֹשֵׁ֥ל mōšˌēl משׁל rule עַ֝מִּ֗ים ˈʕammˈîm עַם people וַֽ wˈa וְ and יְפַתְּחֵֽהוּ׃ yᵊfattᵊḥˈēhû פתח open
105:20. et mutaverunt gloriam suam in similitudine bovis comedentis faenumAnd they changed their glory into the likeness of a calf that eateth grass.
20. Thus they changed their glory for the likeness of an ox that eateth grass.
105:20. The king sent and released him; he was the ruler of the people, and he dismissed him.
Thus they changed their glory into the similitude of an ox that eateth grass:

105:20 и променяли славу свою на изображение вола, ядущего траву.
105:20
καὶ και and; even
ἠλλάξαντο αλλασσω change
τὴν ο the
δόξαν δοξα glory
αὐτῶν αυτος he; him
ἐν εν in
ὁμοιώματι ομοιωμα likeness
μόσχου μοσχος calf
ἔσθοντος εσθιω eat; consume
χόρτον χορτος grass; plant
105:20
שָׁ֣לַח šˈālaḥ שׁלח send
מֶ֭לֶךְ ˈmeleḵ מֶלֶךְ king
וַ wa וְ and
יַתִּירֵ֑הוּ yattîrˈēhû נתר run
מֹשֵׁ֥ל mōšˌēl משׁל rule
עַ֝מִּ֗ים ˈʕammˈîm עַם people
וַֽ wˈa וְ and
יְפַתְּחֵֽהוּ׃ yᵊfattᵊḥˈēhû פתח open
105:20. et mutaverunt gloriam suam in similitudine bovis comedentis faenum
And they changed their glory into the likeness of a calf that eateth grass.
105:20. The king sent and released him; he was the ruler of the people, and he dismissed him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. Во время пребывания Моисея на Синае евреи слили себе золотого тельца, которому и поклонялись. Этот телец напоминал им Бога египтян Аписа, с культом почитания которого они хорошо были знакомы во время своего долголетнего пребывания в Египте. Когда наверху Синая составлялись заповеди десятисловия, между которыми была и та, что ни на небе, ни на земле, ни вообще во всех предметах видимого мира не может быть подобия Божия, евреи покланялись изделиям своих рук, как истинному Богу. Истинный Бог, сделавший имя евреев славным, был заменен волом. Здесь указывается характерная черта евреев, как и вообще народов семитов, его склонность к чувственно-осязаемому даже в области религиозных верований.
Adam Clarke: Commentary on the Bible - 1831
106:20: Thus they changed their glory - That is, their God, who was their glory; and they worshipped an ox in his stead. See the use St Paul makes of this, Rom 1:23 (note); see also the note there. The incorruptible God was thus served by all the heathen world.
Albert Barnes: Notes on the Bible - 1834
106:20: Thus they changed their glory - Their true glory - the proper object of worship - God. Compare the notes at Rom 1:23. They "exchanged" that as an object of worship for the image of an ox.
Into the similitude of an ox that eateth grass - Into the likeness of an ox. That is, They worshipped God under that image. The circumstance of its "eating grass" is added to show the absurdity of the act. Instead of worshipping God - an independent Being, who does not need to be supported, but who himself sustains all things, and provides for all - they worshipped an animal that had need of constant sustenance, and would itself soon die if deprived of its proper nourishment. Compare the notes at Isa 40:18-20; notes at Isa 41:6-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:20: Thus: Psa 89:17; Jer 2:11; Rom 1:22, Rom 1:23
their glory: That is, their God, who ought to have been the peculiar object of their glory.
into: Exo 20:4, Exo 20:5; Isa 40:18-25
Geneva 1599
106:20 Thus they changed their (k) glory into the similitude of an ox that eateth grass.
(k) He shows that all idolaters renounce God to be their glory when instead of him, they worship any creature much more wood, stone, metal or calves.
John Gill
106:20 Thus they changed their glory,.... God, who is glorious in all the perfections of his nature, and is glory itself, and was the glory of these people; it was their greatest honour that they had knowledge of him, nearness to him, the true worship of him among them, and that they were worshippers of him; and who, though he is unchangeable in himself, may be said to be changed when another is substituted and worshipped in his room, or worshipped besides him; which was what the Heathen did, and in which the Israelites exceeded them, Rom 1:23, the Targum is,
"they changed the glory of their Lord.''
Into the similitude of an ox that eateth grass; which was monstrous stupidity, to leave the worship of the true God, El Shaddai, God all sufficient, all powerful, that stands in need of nothing, but upholds and supports all creatures in being, and provides them with necessaries; and worship an ox, yea, the figure of one that eats grass, that lives on hay, and is supported by that which is so weak and withering; the Targum adds,
"and makes dung;''
or defiles itself with it, as the ox does while it is eating grass; Jarchi observes, there is nothing more abominable and filthy than an ox when it is eating grass, which then makes much dung, and defiles itself; this the Targumist adds, to make the worship of such a creature the more contemptible.
John Wesley
106:20 Their glory - God, who was indeed their glory. Into - Into the golden image of an ox or calf, which is so far from feeding his people, as the true God did the Israelites, that he must be fed by them.
105:21105:21: Մոռացան զԱստուած կենարար իւրեանց, որ արար զմեծամեծս յԵգիպտոս[7444], [7444] Ոմանք.Զմեծամեծս իւր յԵգիպտոս։
21 Մոռացան իրենց կեանք տուած Աստծուն, որը մեծ գործեր կատարեց Եգիպտոսում,
21 Մոռցան իրենց փրկիչ Աստուածը, Որ մեծամեծ գործեր ըրաւ Եգիպտոսի մէջ
Մոռացան զԱստուած կենարար իւրեանց, որ արար զմեծամեծս իւր յԵգիպտոս:

105:21: Մոռացան զԱստուած կենարար իւրեանց, որ արար զմեծամեծս յԵգիպտոս[7444],
[7444] Ոմանք.Զմեծամեծս իւր յԵգիպտոս։
21 Մոռացան իրենց կեանք տուած Աստծուն, որը մեծ գործեր կատարեց Եգիպտոսում,
21 Մոռցան իրենց փրկիչ Աստուածը, Որ մեծամեծ գործեր ըրաւ Եգիպտոսի մէջ
zohrab-1805▾ eastern-1994▾ western am▾
105:21105:21 Забыли Бога, Спасителя своего, совершившего великое в Египте,
105:21 ἐπελάθοντο επιλανθανομαι forget τοῦ ο the θεοῦ θεος God τοῦ ο the σῴζοντος σωζω save αὐτούς αυτος he; him τοῦ ο the ποιήσαντος ποιεω do; make μεγάλα μεγας great; loud ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
105:21 שָׂמֹ֣ו śāmˈô שׂים put אָדֹ֣ון ʔāḏˈôn אָדֹון lord לְ lᵊ לְ to בֵיתֹ֑ו vêṯˈô בַּיִת house וּ֝ ˈû וְ and מֹשֵׁ֗ל mōšˈēl משׁל rule בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole קִנְיָנֹֽו׃ qinyānˈô קִנְיָן property
105:21. obliti sunt Dei salvatoris sui qui fecit magnalia in AegyptoThey forgot God, who saved them, who had done great things in Egypt,
21. They forgat God their saviour, which had done great things in Egypt;
105:21. He established him as master of his house and ruler of all his possessions,
They forgat God their saviour, which had done great things in Egypt:

105:21 Забыли Бога, Спасителя своего, совершившего великое в Египте,
105:21
ἐπελάθοντο επιλανθανομαι forget
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
σῴζοντος σωζω save
αὐτούς αυτος he; him
τοῦ ο the
ποιήσαντος ποιεω do; make
μεγάλα μεγας great; loud
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
105:21
שָׂמֹ֣ו śāmˈô שׂים put
אָדֹ֣ון ʔāḏˈôn אָדֹון lord
לְ lᵊ לְ to
בֵיתֹ֑ו vêṯˈô בַּיִת house
וּ֝ ˈû וְ and
מֹשֵׁ֗ל mōšˈēl משׁל rule
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
קִנְיָנֹֽו׃ qinyānˈô קִנְיָן property
105:21. obliti sunt Dei salvatoris sui qui fecit magnalia in Aegypto
They forgot God, who saved them, who had done great things in Egypt,
105:21. He established him as master of his house and ruler of all his possessions,
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Albert Barnes: Notes on the Bible - 1834
106:21: They forgat God their Saviour ... - The God who had saved, or delivered them, out of Egypt. The sentiment here is the same as in Psa 78:11-12. See the notes at that place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:21: forgat: Psa 106:13, Psa 78:11, Psa 78:12, Psa 78:42-51; Deu 32:17, Deu 32:18; Jer 2:32
God: Isa 12:2, Isa 45:21, Isa 63:8; Hos 1:7; Luk 1:47; Tit 1:3, Tit 2:10, Tit 3:4-6
which: Psa 74:13, Psa 74:14, Psa 135:9; Deu 4:34, Deu 6:22, Deu 7:18, Deu 7:19; Neh 9:10, Neh 9:11
John Gill
106:21 They forgat God their Saviour,.... Not only forgat the works of God, Ps 106:13, but forgat God that did those mighty works; forgat that there was a God; or however forgat him that is the only true and living God, when they said of the molten image, "these are thy gods, O Israel"; and what aggravated their crime was, they forgot that God that had saved them in so wonderful a manner out of the hand of their enemies, for his own name's sake; and had led them safely through the Red sea as on dry land, and destroyed those that hated them.
Which had done great things in Egypt: meaning the ten plagues on the Egyptians, and the deliverance of the Israelites from them.
105:22105:22: զսքանչելիս իւր յերկիր Քամայ, եւ զահ իւր ՚ի վերայ Կարմիր ծովուն։
22 սքանչելագործութիւններ՝ Քամի երկրում, եւ ահաւոր բաներ՝ Կարմիր ծովի վրայ:
22 Ու հրաշքներ՝ Քամի երկրին մէջ Եւ ահաւոր բաներ՝ Կարմիր ծովուն մէջ։
զսքանչելիս իւր յերկիր Քամայ, եւ զահ իւր ի վերայ Կարմիր ծովուն:

105:22: զսքանչելիս իւր յերկիր Քամայ, եւ զահ իւր ՚ի վերայ Կարմիր ծովուն։
22 սքանչելագործութիւններ՝ Քամի երկրում, եւ ահաւոր բաներ՝ Կարմիր ծովի վրայ:
22 Ու հրաշքներ՝ Քամի երկրին մէջ Եւ ահաւոր բաներ՝ Կարմիր ծովուն մէջ։
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105:22105:22 дивное в земле Хамовой, страшное у Чермного моря.
105:22 θαυμαστὰ θαυμαστος wonderful ἐν εν in γῇ γη earth; land Χαμ χαμ fearful; fearsome ἐπὶ επι in; on θαλάσσης θαλασσα sea ἐρυθρᾶς ερυθρος red
105:22 לֶ le לְ to אְסֹ֣ר ʔᵊsˈōr אסר bind שָׂרָ֣יו śārˈāʸw שַׂר chief בְּ bᵊ בְּ in נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul וּ û וְ and זְקֵנָ֥יו zᵊqēnˌāʸw זָקֵן old יְחַכֵּֽם׃ yᵊḥakkˈēm חכם be wise
105:22. mirabilia in terra Ham terribilia super mare RubrumWondrous works in the land of Cham: terrible things in the Red Sea.
22. Wondrous works in the land of Ham, terrible things by the Red Sea.
105:22. so that he might instruct his princes as himself, and teach his elders prudence.
Wondrous works in the land of Ham, [and] terrible things by the Red sea:

105:22 дивное в земле Хамовой, страшное у Чермного моря.
105:22
θαυμαστὰ θαυμαστος wonderful
ἐν εν in
γῇ γη earth; land
Χαμ χαμ fearful; fearsome
ἐπὶ επι in; on
θαλάσσης θαλασσα sea
ἐρυθρᾶς ερυθρος red
105:22
לֶ le לְ to
אְסֹ֣ר ʔᵊsˈōr אסר bind
שָׂרָ֣יו śārˈāʸw שַׂר chief
בְּ bᵊ בְּ in
נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul
וּ û וְ and
זְקֵנָ֥יו zᵊqēnˌāʸw זָקֵן old
יְחַכֵּֽם׃ yᵊḥakkˈēm חכם be wise
105:22. mirabilia in terra Ham terribilia super mare Rubrum
Wondrous works in the land of Cham: terrible things in the Red Sea.
105:22. so that he might instruct his princes as himself, and teach his elders prudence.
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Adam Clarke: Commentary on the Bible - 1831
106:22: Wondrous works in the land of Ham - The plagues inflicted on the Egyptians. Egypt is called the Land of Ham or Cham, because it was peopled by Misraim the son of Cham.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:22: Wondrous: The plagues he inflicted on the Egyptians. Egypt is called the land of Ham, or rather, Cham, because it was peopled by Mizraim the son of Ham, and grandson of Noah. Plutarch informs us, that the Egyptians called their country Χημια, Chemia; and the Copts give it the name of Chemi, Χημι, to the present day. Psa 78:51, Psa 105:23, Psa 105:27-36
terrible: Exo 14:25-28, Exo 15:10
John Gill
106:22 Wondrous works in the land of Ham,.... The same with Egypt; Mizraim, from whence Egypt had its name, being the son of Ham; See Gill on Ps 78:51. See Gill on Ps 105:23, and these wondrous things are the same plagues as before, so called because they exceeded the power of nature; the magicians themselves confessed the finger of God in one of them; and they were all of them such as might be truly said to be miracles.
And terrible things by the Red sea; or "in it", as the Syriac and, other versions; as the utter destruction of Pharaoh and his army, not one being left, which was doing terrible things in righteousness; and by which it appeared that with God is terrible majesty; and who shows himself to be terrible in his works, and even to the kings and princes of the earth; but all these things were soon forgot, which it might have been thought, being so amazing and terrible, would have made a lasting impression on them.
105:23105:23: Ասաց սատակել զնոսա, եթէ ո՛չ Մովսէս ընտրեալ կայր առաջի նորա։ Դարձաւ առ Տէր եւ անցոյց զբարկութիւն նորա, զի մի՛ սատակեսցին նոքա[7445]։ [7445] Ոմանք.Թէ ո՛չ Մովսէս ընտրեալն... առաջի նոցա։
23 Ասաց, թէ պիտի ոչնչացնի նրանց, եթէ նրա ընտրեալ Մովսէսն առջեւը կանգնած չլինէր: Նա դիմեց Տիրոջն ու վերացրեց բարկութիւնը նրա, որ նրանք չկոտորուեն:
23 Ուստի ըսաւ թէ՝ զանոնք պիտի կորսնցնեմ, Եթէ անոր ընտրեալը՝ Մովսէս՝ Մէջտեղը* անոր առջեւ կայնած չըլլար, Անոր բարկութիւնը իջեցնելու համար, որպէս զի չսատկեցնէ։
Ասաց սատակել զնոսա, եթէ ոչ Մովսէս ընտրեալ կայր առաջի նորա. դարձաւ առ Տէր եւ անցոյց զբարկութիւն նորա զի մի՛ սատակեսցին նոքա:

105:23: Ասաց սատակել զնոսա, եթէ ո՛չ Մովսէս ընտրեալ կայր առաջի նորա։ Դարձաւ առ Տէր եւ անցոյց զբարկութիւն նորա, զի մի՛ սատակեսցին նոքա[7445]։
[7445] Ոմանք.Թէ ո՛չ Մովսէս ընտրեալն... առաջի նոցա։
23 Ասաց, թէ պիտի ոչնչացնի նրանց, եթէ նրա ընտրեալ Մովսէսն առջեւը կանգնած չլինէր: Նա դիմեց Տիրոջն ու վերացրեց բարկութիւնը նրա, որ նրանք չկոտորուեն:
23 Ուստի ըսաւ թէ՝ զանոնք պիտի կորսնցնեմ, Եթէ անոր ընտրեալը՝ Մովսէս՝ Մէջտեղը* անոր առջեւ կայնած չըլլար, Անոր բարկութիւնը իջեցնելու համար, որպէս զի չսատկեցնէ։
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105:23105:23 И хотел истребить их, если бы Моисей, избранный Его, не стал пред Ним в расселине, чтобы отвратить ярость Его, да не погубит [их].
105:23 καὶ και and; even εἶπεν επω say; speak τοῦ ο the ἐξολεθρεῦσαι εξολοθρευω utterly ruin αὐτούς αυτος he; him εἰ ει if; whether μὴ μη not Μωυσῆς μωσευς Mōseus; Mosefs ὁ ο the ἐκλεκτὸς εκλεκτος select; choice αὐτοῦ αυτος he; him ἔστη ιστημι stand; establish ἐν εν in τῇ ο the θραύσει θραυσις in the face; facing αὐτοῦ αυτος he; him τοῦ ο the ἀποστρέψαι αποστρεφω turn away; alienate τὴν ο the ὀργὴν οργη passion; temperament αὐτοῦ αυτος he; him τοῦ ο the μὴ μη not ἐξολεθρεῦσαι εξολοθρευω utterly ruin
105:23 וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ֝ ˈw וְ and יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob גָּ֣ר gˈār גור dwell בְּ bᵊ בְּ in אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth חָֽם׃ ḥˈām חָם Ham
105:23. dixit ergo ut contereret eos nisi Moses electus eius stetisset medius contra faciem illius ut converteret indignationem eius et non interficeretAnd he said that he would destroy them: had not Moses his chosen stood before him in the breach: To turn away his wrath, lest he should destroy them.
23. Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy .
105:23. And Israel entered into Egypt, and Jacob became a sojourner in the land of Ham.
Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy:

105:23 И хотел истребить их, если бы Моисей, избранный Его, не стал пред Ним в расселине, чтобы отвратить ярость Его, да не погубит [их].
105:23
καὶ και and; even
εἶπεν επω say; speak
τοῦ ο the
ἐξολεθρεῦσαι εξολοθρευω utterly ruin
αὐτούς αυτος he; him
εἰ ει if; whether
μὴ μη not
Μωυσῆς μωσευς Mōseus; Mosefs
ο the
ἐκλεκτὸς εκλεκτος select; choice
αὐτοῦ αυτος he; him
ἔστη ιστημι stand; establish
ἐν εν in
τῇ ο the
θραύσει θραυσις in the face; facing
αὐτοῦ αυτος he; him
τοῦ ο the
ἀποστρέψαι αποστρεφω turn away; alienate
τὴν ο the
ὀργὴν οργη passion; temperament
αὐτοῦ αυτος he; him
τοῦ ο the
μὴ μη not
ἐξολεθρεῦσαι εξολοθρευω utterly ruin
105:23
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ֝ ˈw וְ and
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
גָּ֣ר gˈār גור dwell
בְּ bᵊ בְּ in
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
חָֽם׃ ḥˈām חָם Ham
105:23. dixit ergo ut contereret eos nisi Moses electus eius stetisset medius contra faciem illius ut converteret indignationem eius et non interficeret
And he said that he would destroy them: had not Moses his chosen stood before him in the breach: To turn away his wrath, lest he should destroy them.
105:23. And Israel entered into Egypt, and Jacob became a sojourner in the land of Ham.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. "Моисей... стал пред Ним в расселине" - образ гнева Божия, который хотел погубить свой народ, как стрелок из-за скал убивает нужного ему зверя, на которого охотится. Моисей умолил Господа, и кара, заслуженная евреями, миновала последних (см. Исх XXXII; 10, 31-35).
Adam Clarke: Commentary on the Bible - 1831
106:23: Moses his chosen - Or elect; (Vulgate, electus ejus; Septuagint, ὁ εκλεκτος αυτου); the person that he had appointed for this work. It would be very difficult to show that this word in any part of the Old Testament refers to the eternal state of any man, much less to the doctrine of unconditional election and reprobation.
Albert Barnes: Notes on the Bible - 1834
106:23: Therefore he said that he would destroy them - See Exo 32:10-14. He threatened to destroy them, and he would have done it, if Moses had not interposed and pleaded for them. There was nothing strange or very unusual in this. Many a descending curse upon guilty people is turned away by prayer, and by human intervention. We are constantly endeavoring to turn aside evils which would come upon others - by our intervention - by labor or by prayer. Thus, when we toil to provide food for our children, or give it in charity to the poor, we are endeavoring to avert the evil of starvation which would otherwise come upon them; when we provide for them clothing, we turn away the evils of nakedness and cold; when we give them medicine we turn away the evil of long-continued disease or of death; when we rush through the flames if a house is on fire, or venture out in a rough sea in a boat, to save others from devouring flame or from a watery grave, we seek to turn aside evils which would otherwise come upon them. So when we pray for others we may turn away evils which would otherwise descend on the guilty. No one can estimate the number or the amount of evils which are thus turned away from the guilty and the suffering by intervention and intercession; no one can tell how many of the blessings of his own life he owes to the intercessions and the toils of others. "All the blessings that come upon sinners - "all" that is done to turn away deserved wrath from people - is owing to the fact that the one great Intercessor - greater than Moses - cast himself into the "breach," and himself met and rolled back the woes which were coming upon a guilty world. "Had not Moses his chosen." Chosen to lead and guide his people to the promised land.
Stood before him - Presented himself before him.
In the breach - literally, "in the breaking." The allusion is to a breach made in a wall Kg1 11:27; Isa 30:13; Amo 4:3; Job 30:14, and to the force with which an army rushes through a breach that is thus made. So God seemed to be about to come forth to destroy the nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:23: he said: Exo 32:10, Exo 32:11, Exo 32:32; Deu 9:13, Deu 9:14, Deu 9:19, Deu 9:25, Deu 10:10; Eze 20:13, Eze 20:14
his chosen: Psa 105:6, Psa 105:26; Num 16:5; Mat 12:18; Joh 15:16, Joh 15:19
stood: Exo 32:14; Jer 5:1; Eze 13:5, Eze 22:30; Jam 5:16
Geneva 1599
106:23 Therefore he said that he would destroy them, had (l) not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy [them].
(l) If Moses, by his intercession, had not obtained God's favour against their rebellion.
John Gill
106:23 Therefore he said that he would destroy them,.... He said in his word, the Targum adds; he thought within himself he would; he seemed determined in his own mind to destroy them, being provoked at their wretched forgetfulness of him, and their idolatry; he said to Moses,
let me alone, that my wrath may wax hot against them, and that I may consume them, Ex 32:10. The decree indeed was not gone forth, but there was such an appearance of displeasure as if ruin was determined; and a great number was destroyed, and the whole body was threatened.
Had not Moses his chosen stood before him in the breach; made between God and the Israelites by their sin; the allusion is either to an hedge broken down, at which a spoiler enters, unless made up, Ezek 22:30, or to a breach made in the wall of a besieged city, at which the besieger enters, unless stopped by the besieged, Is 30:13, or to the bank or dam of a river broken down, which lets in a flood of waters, 2Kings 5:20. So Moses made up the hedge, and stood in the gap; he presented himself to God, rushing in like a man of war, and pouring out his wrath like an inundation of waters: this is to be understood of his fervent and importunate prayer to God on the behalf of this people, and which succeeded.
To turn away his wrath, lest he should destroy them; Ex 32:11 so the Targum,
"unless Moses his chosen had rose up and strengthened, or prevailed in his prayer before him to turn away his wrath from destroying.''
This shows the power and efficacy of prayer, and of what avail it is with God, especially the prayer of his elect; it was Moses, his chosen, that prayed, a choice servant of his; and whom he had chosen to everlasting life, as well as to be the deliverer, guide, and governor of Israel; see Lk 18:7. Herein he was an eminent type of Christ, as in other things; as Moses was a mediator between God and the people of Israel, so is Christ between God and his people. Sin is a transgression of God's law, a breaking of his statutes, which he has set as an hedge, fence, or wall, about man; and this has made a breach between God and man; which lets in the wrath of God as a flood, and justice as an armed man: and terrible it is to consider there is no standing before him, and making up the breach; but Christ has interposed as a surety, made satisfaction to law and justice, and procured peace and reconciliation; and so, by his atonement and intercession, has made up the breach, appeased the wrath of God, and turned it away, and prevented the ruin and destruction of his people.
John Wesley
106:23 Breach - God had made a wall about them; but they had made a breach in it by their sins, at which the Lord, who was now justly become their enemy, might enter to destroy them; which he had certainly done, if Moses by his prevailing intercession had not hindered him.
Robert Jamieson, A. R. Fausset and David Brown
106:23 he said--namely, to Moses (Deut 9:13). With God, saying is as certain as doing; but His purpose, while full of wrath against sin, takes into account the mediation of Him of whom Moses was the type (Ex 32:11-14; Deut 9:18-19).
Moses his chosen--that is, to be His servant (compare Ps 105:26).
in the breach--as a warrior covers with his body the broken part of a wall or fortress besieged, a perilous place (Ezek 13:5; Ezek 22:30).
to turn away--or, "prevent"
his wrath-- (Num 25:11; Ps 78:38).
105:24105:24: Անարգեցին զերկիրն ցանկալի, եւ ո՛չ հաւատացին բանի նորա։
24 Անարգեցին երկիրը ցանկալի, ու չհաւատացին Տիրոջ խօսքին:
24 Նաեւ այն ցանկալի երկիրը անարգեցին Ու անոր խօսքին չհաւատացին։
Անարգեցին զերկիրն ցանկալի, եւ ոչ հաւատացին բանի նորա:

105:24: Անարգեցին զերկիրն ցանկալի, եւ ո՛չ հաւատացին բանի նորա։
24 Անարգեցին երկիրը ցանկալի, ու չհաւատացին Տիրոջ խօսքին:
24 Նաեւ այն ցանկալի երկիրը անարգեցին Ու անոր խօսքին չհաւատացին։
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105:24105:24 И презрели они землю желанную, не верили слову Его;
105:24 καὶ και and; even ἐξουδένωσαν εξουδενοω set at naught γῆν γη earth; land ἐπιθυμητήν επιθυμητη not ἐπίστευσαν πιστευω believe; entrust τῷ ο the λόγῳ λογος word; log αὐτοῦ αυτος he; him
105:24 וַ wa וְ and יֶּ֣פֶר yyˈefer פרה be fertile אֶת־ ʔeṯ- אֵת [object marker] עַמֹּ֣ו ʕammˈô עַם people מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וַ֝ ˈwa וְ and יַּֽעֲצִמֵהוּ yyˈaʕᵃṣimēhû עצם be mighty מִ mi מִן from צָּרָֽיו׃ ṣṣārˈāʸw צַר adversary
105:24. et dispexerunt terram desiderabilem nec crediderunt sermoni eiusAnd they set at nought the desirable land. They believed not his word,
24. Yea, they despised the pleasant land, they believed not his word;
105:24. And he helped his people greatly, and he strengthened them over their enemies.
Yea, they despised the pleasant land, they believed not his word:

105:24 И презрели они землю желанную, не верили слову Его;
105:24
καὶ και and; even
ἐξουδένωσαν εξουδενοω set at naught
γῆν γη earth; land
ἐπιθυμητήν επιθυμητη not
ἐπίστευσαν πιστευω believe; entrust
τῷ ο the
λόγῳ λογος word; log
αὐτοῦ αυτος he; him
105:24
וַ wa וְ and
יֶּ֣פֶר yyˈefer פרה be fertile
אֶת־ ʔeṯ- אֵת [object marker]
עַמֹּ֣ו ʕammˈô עַם people
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וַ֝ ˈwa וְ and
יַּֽעֲצִמֵהוּ yyˈaʕᵃṣimēhû עצם be mighty
מִ mi מִן from
צָּרָֽיו׃ ṣṣārˈāʸw צַר adversary
105:24. et dispexerunt terram desiderabilem nec crediderunt sermoni eius
And they set at nought the desirable land. They believed not his word,
105:24. And he helped his people greatly, and he strengthened them over their enemies.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. "Презрели они землю желанную, не верили слову Его". Указывается тот факт, что по возвращении соглядатаев, которые вместе с рассказом о плодородии Палестины говорили и о грозных исполинах, обитателях ее, евреи испугались предстоящей им и, по их мнению, непосильной борьбы, и Палестина потеряла ценность страны желанной. В этом факте - выражение неверия тому обетованию, которое Бог дал им относительно завоевания Палестины.
Albert Barnes: Notes on the Bible - 1834
106:24: Yea, they despised the pleasant land - Margin, as in Hebrew, "land of desire." That is, a country "to be desired," - a country whose situation, climate, productions, made it desirable as a place of abode. Such Palestine was always represented to be to the children of Israel (Lev 20:24; Num 13:27; Num 14:8; Num 16:14; Deu 6:3; Deu 11:9; et al.;) but this land had to them, at the time here referred to, no attractions, and they rather desired to return again to Egypt; Num 11:5.
They believed not his word - His assurance in regard to the land to which they were going.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:24: they despised: Gen 25:34; Num 13:32, Num 14:31; Mat 22:5; Heb 12:16
the pleasant land: Heb. a land of desire, Deu 8:7-9, Deu 11:11, Deu 11:12; Jer 3:19; Eze 20:6
they believed: Num 14:11; Deu 1:32; Heb 3:12, Heb 3:18, Heb 3:19, Heb 4:2, Heb 4:6, Heb 4:14; Jde 1:5
Carl Friedrich Keil and Franz Delitzsch
106:24
The fact to which the poet refers in Ps 106:24, viz., the rebellion in consequence of the report of the spies, which he brings forward as the fourth principal sin, is narrated in Num 13, Num 14. The appellation ארץ חמדּה is also found in Jer 3:19; Zech 7:14. As to the rest, the expression is altogether Pentateuchal. "They despised the land," after Num 14:31; "they murmured in their tents," after Deut 1:27; "to lift up the land" = to swear, after Ex 6:8; Deut 32:40; the threat להפּיל, to make them fall down, fall away, after Num 14:29, Num 14:32. The threat of exile is founded upon the two great threatening chapters, Lev 26; Deut 28:1; cf. more particularly Lev 26:33 (together with the echoes in Ezek 5:12; Ezek 12:14, etc.), Deut 28:64 (together with the echoes in Jer 9:15; Ezek 22:15, etc.). Ezek 20:23 stands in a not accidental relationship to Ps 106:26.; and according to that passage, וּלהפיל is an error of the copyist for וּלהפיץ (Hitzig).
Now follows in Ps 106:28-31 the fifth of the principal sins, viz., the taking part in the Moabitish worship of Baal. The verb נצמד (to be bound or chained), taken from Num 25:3, Num 25:5, points to the prostitution with which Baal Per, this Moabitish Priapus, was worshipped. The sacrificial feastings in which, according to Num 25:2, they took part, are called eating the sacrifices of the dead, because the idols are dead beings (nekroi', Wisd. 13:10-18) as opposed to God, the living One. The catena on Rev_ 2:14 correctly interprets: τὰ τοῖς εἰδώλοις τελεσθέντα κρέα.
(Note: In the second section of Aboda zara, on the words of the Mishna: "The flesh which is intended to be offered first of all to idols is allowed, but that which comes out of the temple is forbidden, because it is like sacrifices of the dead," it is observed, fol. 32b: "Whence, said R. Jehuda ben Bethra, do I know that that which is offered to idols (תקרובת לעבדה זרה) pollutes like a dead body? From Ps 106:28. As the dead body pollutes everything that is under the same roof with it, so also does everything that is offered to idols." The Apostle Paul declares the objectivity of this pollution to be vain, cf. more particularly 1Cor 10:28.)
The object of "they made angry" is omitted; the author is fond of this, cf. Ps 106:7 and Ps 106:32. The expression in Ps 106:29 is like Ex 19:24. The verb עמד is chosen with reference to Num 17:13. The result is expressed in Ps 106:30 after Num 25:8, Num 25:18., Num 17:13. With פּלּל, to adjust, to judge adjustingly (lxx, Vulgate, correctly according to the sense, ἐξιλάσατο), the poet associates the thought of the satisfaction due to divine right, which Phinehas executed with the javelin. This act of zeal for Jahve, which compensated for Israel's unfaithfulness, was accounted unto him for righteousness, by his being rewarded for it with the priesthood unto everlasting ages, Num 25:10-13. This accounting of a work for righteousness is only apparently contradictory to Gen 15:5.: it was indeed an act which sprang from a constancy in faith, and one which obtained for him the acceptation of a righteous man for the sake of this upon which it was based, by proving him to be such.
In Ps 106:32, Ps 106:33 follows the sixth of the principal sins, viz., the insurrection against Moses and Aaron at the waters of strife in the fortieth year, in connection with which Moses forfeited the entrance with them into the Land of Promise (Num 20:11., Deut 1:37; Deut 32:51), since he suffered himself to be carried away by the persevering obstinacy of the people against the Spirit of God (המרה mostly providing the future for מרה, as in Ps 106:7, Ps 106:43, Ps 78:17, Ps 78:40, Ps 78:56, of obstinacy against God; on את־רוּחו cf. Is 63:10) into uttering the words addressed to the people, Num 20:10, in which, as the smiting of the rock which was twice repeated shows, is expressed impatience together with a tinge of unbelief. The poet distinguishes, as does the narrative in Num. 20, between the obstinacy of the people and the transgression of Moses, which is there designated, according to that which lay at the root of it, as unbelief. The retrospective reference to Num 27:14 needs adjustment accordingly.
Geneva 1599
106:24 Yea, they despised (m) the pleasant land, they believed not his word:
(m) That is Canaan, which acted as a promise of the heavenly inheritance to come, though it was only worth a penny in comparison to the value of the inheritance itself.
John Gill
106:24 Yea, they despised the pleasant land,.... Or "land of desire" (r); the land of Canaan; a very delightful and desirable country, the glory of all lands, a land that abounded with everything for necessity and pleasure. The spies themselves, that brought an ill report of it, owned it was a land flowing with milk and honey; but that there were such difficulties to possess it which they thought insuperable: and hence the people despised it, inasmuch as, when they were bid to go and possess it, they refused, and did not choose to be at any difficulty in subduing the inhabitants of it, or run any risk or hazard of their lives in taking it, though the Lord had promised, to give it them, and settle them in it; but they seemed rather inclined to make themselves a captain, and return to Egypt, when they were just on the borders of Canaan; which was interpreted as despising the land, Num 14:1. This was a type of heaven, the good land afar off; the better country, the land of promise and rest; in which is fulness of provisions, and where there will be no hunger and thirst; where flows the river of the water of life, and stands the tree of life, bearing all manner of fruits; where there is fulness of joy, and pleasures for evermore: the most delightful company of Father, Son, and Spirit, angels and glorified saints; and nothing to disturb their peace and pleasure, neither from within nor from without. And yet this pleasant land may be said to be despised by such who do not care to go through any difficulty to it; to perform the duties of religion; to bear reproach for Christ's sake; to go through tribulation; to walk in the narrow and afflicted way, which leads unto it: and by all such who do not care to part with their sinful lusts and pleasure; but prefer them and the things of this world to the heavenly state.
They believed not his word; his word of promise, that he would be with them, and lead them into the pleasant land, and put them into the possession of it: which disbelief of his word was highly provoking to him; and therefore he swore they should not enter into his rest; and because of their unbelief they did not, Num 14:11. This is a very heinous sin, to disbelieve God that is true, and cannot lie; it is to make him a liar; nothing can more dishonour him; it is a departure from him, very provoking to him, and of very dangerous consequence; unbelievers shall have their part and portion in the lake which burns with fire and brimstone, Rev_ 21:8.
(r) "in term desiderii", Montanus, Cocceius, Gejerus, Michaelis.
John Wesley
106:24 Despised - Preferring Egypt, and their former bondage, before it, Num 14:3-4.
Robert Jamieson, A. R. Fausset and David Brown
106:24 The sin of refusing to invade Canaan, "the pleasant land" (Jer 3:19; Ezek 20:6; Dan 8:9), "the land of beauty," was punished by the destruction of that generation (Num 14:28), and the threat of dispersion (Deut 4:25; Deut 28:32) afterwards made to their posterity, and fulfilled in the great calamities now bewailed, may have also been then added.
despised-- (Num 14:31).
believed not his word--by which He promised He would give them the land; but rather the word of the faithless spies (compare Ps 78:22).
105:25105:25: Տրտնջեցին ՚ի բանակս իւրեանց, եւ ո՛չ լուան ձայնի Տեառն։
25 Տրտնջացին իրենց բանակատեղիում, ու չլսեցին ձայնը Տիրոջ:
25 Իրենց վրաններուն մէջ տրտնջեցին, Տէրոջը ձայնը չլսեցին։
Տրտնջեցին ի բանակս իւրեանց, եւ ոչ լուան ձայնի Տեառն:

105:25: Տրտնջեցին ՚ի բանակս իւրեանց, եւ ո՛չ լուան ձայնի Տեառն։
25 Տրտնջացին իրենց բանակատեղիում, ու չլսեցին ձայնը Տիրոջ:
25 Իրենց վրաններուն մէջ տրտնջեցին, Տէրոջը ձայնը չլսեցին։
zohrab-1805▾ eastern-1994▾ western am▾
105:25105:25 и роптали в шатрах своих, не слушались гласа Господня.
105:25 καὶ και and; even ἐγόγγυσαν γογγυζω mutter ἐν εν in τοῖς ο the σκηνώμασιν σκηνωμα camp; tent αὐτῶν αυτος he; him οὐκ ου not εἰσήκουσαν εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound κυρίου κυριος lord; master
105:25 הָפַ֣ךְ hāfˈaḵ הפך turn לִ֭בָּם ˈlibbām לֵב heart לִ li לְ to שְׂנֹ֣א śᵊnˈō שׂנא hate עַמֹּ֑ו ʕammˈô עַם people לְ֝ ˈl לְ to הִתְנַכֵּ֗ל hiṯnakkˈēl נכל act cunningly בַּ ba בְּ in עֲבָדָֽיו׃ ʕᵃvāḏˈāʸw עֶבֶד servant
105:25. et murmuraverunt in tabernaculis suis non audierunt vocem DominiAnd they murmured in their tents: they hearkened not to the voice of the Lord.
25. But murmured in their tents, and hearkened not unto the voice of the LORD.
105:25. He turned their heart to hate his people, and to deal deceitfully with his servants.
But murmured in their tents, [and] hearkened not unto the voice of the LORD:

105:25 и роптали в шатрах своих, не слушались гласа Господня.
105:25
καὶ και and; even
ἐγόγγυσαν γογγυζω mutter
ἐν εν in
τοῖς ο the
σκηνώμασιν σκηνωμα camp; tent
αὐτῶν αυτος he; him
οὐκ ου not
εἰσήκουσαν εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
κυρίου κυριος lord; master
105:25
הָפַ֣ךְ hāfˈaḵ הפך turn
לִ֭בָּם ˈlibbām לֵב heart
לִ li לְ to
שְׂנֹ֣א śᵊnˈō שׂנא hate
עַמֹּ֑ו ʕammˈô עַם people
לְ֝ ˈl לְ to
הִתְנַכֵּ֗ל hiṯnakkˈēl נכל act cunningly
בַּ ba בְּ in
עֲבָדָֽיו׃ ʕᵃvāḏˈāʸw עֶבֶד servant
105:25. et murmuraverunt in tabernaculis suis non audierunt vocem Domini
And they murmured in their tents: they hearkened not to the voice of the Lord.
105:25. He turned their heart to hate his people, and to deal deceitfully with his servants.
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Albert Barnes: Notes on the Bible - 1834
106:25: But murmured in their tents ... - Num 14:2, Num 14:27. They complained of Moses; they complained of their food; they complained of the hardships of their journey; they complained of God. They did this when "in their tents;" when they had a comfortable home; when safe; when provided for; when under the direct divine protection and care. So people often complain: perhaps oftener when they have "many" comforts than when they have "few."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:25: murmured: Num 14:1-4, Num 14:27-29; Deu 1:26, Deu 1:27
hearkened: Psa 95:7-9; Num 14:22; Heb 3:7, Heb 3:8, Heb 3:15
John Gill
106:25 But murmured in their tents,.... Throughout their tents; the murmuring was general; they murmured often; but what is here referred to seems to be their murmuring upon the report of the spies, Num 14:2. To murmur against God and his providence is a very great evil; and which generally proceeds on one or other of these two things; either because men have not so much of the good things of this world as others have; or because they endure more afflictions, and so are ready to charge the ways of God with inequality; not considering that God is a Sovereign, and may do with his own what he pleases; and that they are deserving of nothing at his hands; and that their punishment or chastisement is less than their sins deserve.
And hearkened not unto the voice of the Lord; to go up and possess the land; they disbelieved his word, and were disobedient to his command. The use the apostle makes of this, see Heb 3:7, and of their other provocations, of their lust, idolatry, fornication, tempting of God, and murmuring against him, see 1Cor 10:6.
John Wesley
106:25 The voice - To God's command, that they should boldly enter into it.
105:26105:26: Համբարձ զձեռն իւր ՚ի վերայ նոցա, հարկանել զնոսա յանապատի։
26 Տէրն իր ձեռքը բարձրացրեց նրանց վրայ, որ նրանց հարուածի անապատում,
26 Ուստի անոնց համար երդում ըրաւ*,Որ զանոնք անապատին մէջ ձգէ
Համբարձ զձեռն իւր ի վերայ նոցա, հարկանել զնոսա յանապատի:

105:26: Համբարձ զձեռն իւր ՚ի վերայ նոցա, հարկանել զնոսա յանապատի։
26 Տէրն իր ձեռքը բարձրացրեց նրանց վրայ, որ նրանց հարուածի անապատում,
26 Ուստի անոնց համար երդում ըրաւ*,Որ զանոնք անապատին մէջ ձգէ
zohrab-1805▾ eastern-1994▾ western am▾
105:26105:26 И поднял Он руку Свою на них, чтобы низложить их в пустыне,
105:26 καὶ και and; even ἐπῆρεν επαιρω lift up; rear up τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him αὐτοῖς αυτος he; him τοῦ ο the καταβαλεῖν καταβαλλω cast down; lay down αὐτοὺς αυτος he; him ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness
105:26 שָׁ֭לַח ˈšālaḥ שׁלח send מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses עַבְדֹּ֑ו ʕavdˈô עֶבֶד servant אַ֝הֲרֹ֗ן ˈʔahᵃrˈōn אַהֲרֹן Aaron אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּֽחַר־ bˈāḥar- בחר examine בֹּֽו׃ bˈô בְּ in
105:26. et levavit manum suam super eos ut deiceret eos in desertoAnd he lifted up his hand over them: to overthrow them in the desert;
26. Therefore he lifted up his hand unto them, that he would overthrow them in the wilderness:
105:26. He sent Moses, his servant, and Aaron, the one whom he chose.
Therefore he lifted up his hand against them, to overthrow them in the wilderness:

105:26 И поднял Он руку Свою на них, чтобы низложить их в пустыне,
105:26
καὶ και and; even
ἐπῆρεν επαιρω lift up; rear up
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
αὐτοῖς αυτος he; him
τοῦ ο the
καταβαλεῖν καταβαλλω cast down; lay down
αὐτοὺς αυτος he; him
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
105:26
שָׁ֭לַח ˈšālaḥ שׁלח send
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
עַבְדֹּ֑ו ʕavdˈô עֶבֶד servant
אַ֝הֲרֹ֗ן ˈʔahᵃrˈōn אַהֲרֹן Aaron
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּֽחַר־ bˈāḥar- בחר examine
בֹּֽו׃ bˈô בְּ in
105:26. et levavit manum suam super eos ut deiceret eos in deserto
And he lifted up his hand over them: to overthrow them in the desert;
105:26. He sent Moses, his servant, and Aaron, the one whom he chose.
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Albert Barnes: Notes on the Bible - 1834
106:26: Therefore he lifted up his hand against them - Num 14:27-33. He resolved to cut them off, so that none of them should reach the promised land.
To overthrow them in the wilderness - literally, to cause them to "fall."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:26: Therefore: Psa 95:11; Num 14:28-35; Deu 1:34, Deu 1:35; Heb 3:11, Heb 3:18
lifted: Gen 14:22, Gen 14:23; Exo 6:8; Deu 32:40-42; Eze 20:15; Rev 10:5, Rev 10:6
Geneva 1599
106:26 Therefore (n) he lifted up his hand against them, to overthrow them in the wilderness:
(n) That is, he swore. Sometimes also it means to punish.
John Gill
106:26 Therefore he lifted up his hand against them,.... A gesture used in swearing, Gen 14:22. So the Targum understands it here,
"and he lifted up his hand with an oath, because of them:''
and so it is interpreted by Aben Ezra, Jarchi, Kimchi, and Ben Melech; and agrees with Num 14:28. The same gesture was used by the Heathens in swearing, as by Latinus (s). Or he lifted up his hand, in a way of judgment, to strike the blow; and which, when it lights on man with the indignation of his anger, falls heavy; see Is 26:11. To overthrow them in the wilderness; as he did all the murmuring generation that came out of Egypt, all but Caleb and Joshua; all from twenty years and upwards, their carcasses fell in the wilderness; there they were wasted, consumed, and died, Num 14:32.
(s) "----Tenditque ad sidera dextram--Terram, mare, sidera juro", Virg. Aeneid. 12.
John Wesley
106:26 Lifted up - He sware. Of this dreadful and irrevocable oath of God, see Num 14:11-12.
Robert Jamieson, A. R. Fausset and David Brown
106:26 lifted up his hand--or, "swore," the usual form of swearing (compare Num 14:30, Margin).
105:27105:27: Ցրուեսցի՛ զաւակ նոցա ընդ հեթանոսս. ցրուեսցի զաւակ նոցա ընդ գաւառս։
27 որ նրանց սերունդը ցրուի հեթանոսների մէջ, նրանց սերունդը ցրուի գաւառներում:
27 Եւ անոնց սերունդը՝ ազգերու մէջ, Զանոնք երկիրներու մէջ ցրուէ։
Ցրուեսցի զաւակ նոցա ընդ հեթանոսս, ցրուեսցի զաւակ նոցա ընդ գաւառս:

105:27: Ցրուեսցի՛ զաւակ նոցա ընդ հեթանոսս. ցրուեսցի զաւակ նոցա ընդ գաւառս։
27 որ նրանց սերունդը ցրուի հեթանոսների մէջ, նրանց սերունդը ցրուի գաւառներում:
27 Եւ անոնց սերունդը՝ ազգերու մէջ, Զանոնք երկիրներու մէջ ցրուէ։
zohrab-1805▾ eastern-1994▾ western am▾
105:27105:27 низложить племя их в народах и рассеять их по землям.
105:27 καὶ και and; even τοῦ ο the καταβαλεῖν καταβαλλω cast down; lay down τὸ ο the σπέρμα σπερμα seed αὐτῶν αυτος he; him ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste καὶ και and; even διασκορπίσαι διασκορπιζω disperse; confound αὐτοὺς αυτος he; him ἐν εν in ταῖς ο the χώραις χωρα territory; estate
105:27 שָֽׂמוּ־ śˈāmû- שׂים put בָ֭ם ˈvom בְּ in דִּבְרֵ֣י divrˈê דָּבָר word אֹתֹותָ֑יו ʔōṯôṯˈāʸw אֹות sign וּ֝ ˈû וְ and מֹפְתִ֗ים mōfᵊṯˈîm מֹופֵת sign בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth חָֽם׃ ḥˈām חָם Ham
105:27. et ut deiceret semen eorum in gentibus et dispergeret eos in terrisAnd to cast down their seed among the nations, and to scatter them in the countries.
27. And that he would overthrow their seed among the nations, and scatter them in the lands.
105:27. He placed with them signs of his word, and portents in the land of Ham.
To overthrow their seed also among the nations, and to scatter them in the lands:

105:27 низложить племя их в народах и рассеять их по землям.
105:27
καὶ και and; even
τοῦ ο the
καταβαλεῖν καταβαλλω cast down; lay down
τὸ ο the
σπέρμα σπερμα seed
αὐτῶν αυτος he; him
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
καὶ και and; even
διασκορπίσαι διασκορπιζω disperse; confound
αὐτοὺς αυτος he; him
ἐν εν in
ταῖς ο the
χώραις χωρα territory; estate
105:27
שָֽׂמוּ־ śˈāmû- שׂים put
בָ֭ם ˈvom בְּ in
דִּבְרֵ֣י divrˈê דָּבָר word
אֹתֹותָ֑יו ʔōṯôṯˈāʸw אֹות sign
וּ֝ ˈû וְ and
מֹפְתִ֗ים mōfᵊṯˈîm מֹופֵת sign
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
חָֽם׃ ḥˈām חָם Ham
105:27. et ut deiceret semen eorum in gentibus et dispergeret eos in terris
And to cast down their seed among the nations, and to scatter them in the countries.
105:27. He placed with them signs of his word, and portents in the land of Ham.
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Albert Barnes: Notes on the Bible - 1834
106:27: To overthrow their seed also among the nations - Margin, as in Hebrew, "to make them fall;" to wit, among the surrounding people. The reference here is to the posterity of those who complained and fell in the wilderness. The result of their rebellion and complaining would not terminate with them. It would extend to their posterity, and the rebellion of the fathers would be remembered in distant generations. The overthrow of the nation, and its captivity in Babylon was thus one of the remote consequences of their rebellion in the wilderness.
And to scatter them in the lands - In foreign lands - as at Babylon. If this psalm was written at the time of the Babylonian captivity, this allusion would be most appropriate. It would remind the nation that its captivity there had its origin in the ancient and long-continued disposition of the people to Rev_olt from God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:27: overthrow: Heb. make them fall
to scatter: Psa 44:11; Lev 26:33; Deu 4:26, Deu 4:27, Deu 28:37, Deu 28:64, Deu 28:65, Deu 32:26, Deu 32:27; Eze 20:23
John Gill
106:27 To overthrow their seed also among the nations,.... Their posterity was not overthrown in the wilderness; they were spared to possess the land their fathers despised. This respects later times, as does what follows:
and to scatter them in the lands; which Kimchi explains by the discomfiture of them by the Amalekites and Canaanites, when they presumed, contrary to the will of God, to go up to the top of the hill; and by Arad's taking some of them prisoner, afterwards, Num 14:45. But this was not done, nor to be done, in the wilderness: but the meaning is, that God lifted up his hand in the wilderness, and sware there, as Ezekiel says, Ezek 20:23, that he would scatter them and disperse them among the Heathen; that is, at one time or another; which he did in part at the Babylonish captivity, and completely by the Romans: which is now their case, and is a standing proof of this prophecy, and an accomplishment of the oath of God.
John Wesley
106:27 Overthrow - He sware also (tho' not at the same time) that he would punish their sins, not only in their persons, but in their posterity.
Robert Jamieson, A. R. Fausset and David Brown
106:27 To overthrow--literally, "To make them fall"; alluding to the words (Num 14:39).
among . . . nations . . . lands--The "wilderness" was not more destructive to the fathers (Ps 106:26) than residence among the heathen ("nations") shall be to the children. Lev 26:33, Lev 26:38 is here, before the Psalmist's mind, the determination against the "seed" when rebellious, being not expressed in Num 14:31-33, but implied in the determination against the fathers.
105:28105:28: Պղծեցան նոքա ՚ի Բէլբեգովր, կերան զզոհեալ եւ զմեռելոտի[7446]։ [7446] Ոմանք.՚Ի Բելփեգովր. զի կերան զոհեալս եւ զմեռելոտիս։
28 Նրանք Բելփեգորին» յարեցին, զոհի միս կերան ու մեռելոտի:
28 Բայց անոնք Բելփեգովրի յարեցան Ու մեռածներուն զոհերը կերան
Պղծեցան նոքա ի Բեղբեգովր, կերան [647]զզոհեալ եւ զմեռելոտի:

105:28: Պղծեցան նոքա ՚ի Բէլբեգովր, կերան զզոհեալ եւ զմեռելոտի[7446]։
[7446] Ոմանք.՚Ի Բելփեգովր. զի կերան զոհեալս եւ զմեռելոտիս։
28 Նրանք Բելփեգորին» յարեցին, զոհի միս կերան ու մեռելոտի:
28 Բայց անոնք Բելփեգովրի յարեցան Ու մեռածներուն զոհերը կերան
zohrab-1805▾ eastern-1994▾ western am▾
105:28105:28 Они прилепились к Ваалфегору и ели жертвы бездушным,
105:28 καὶ και and; even ἐτελέσθησαν τελεω perform; finish τῷ ο the Βεελφεγωρ βεελφεγωρ and; even ἔφαγον φαγω swallow; eat θυσίας θυσια immolation; sacrifice νεκρῶν νεκρος dead
105:28 שָׁ֣לַֽח šˈālˈaḥ שׁלח send חֹ֭שֶׁךְ ˈḥōšeḵ חֹשֶׁךְ darkness וַ wa וְ and יַּחְשִׁ֑ךְ yyaḥšˈiḵ חשׁך be dark וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not מָ֝ר֗וּ ˈmārˈû מרה rebel אֶת־ ʔeṯ- אֵת [object marker] דְּבָרֹֽודברוו *dᵊvārˈô דָּבָר word
105:28. et consecrati sunt Beelphegor et comederunt victimas mortuorumThey also were initiated to Beelphegor: and ate the sacrifices of the dead.
28. They joined themselves also unto Baal-peor, and ate the sacrifices of the dead.
105:28. He sent darkness and made it conceal, and he did not afflict them with his speech.
They joined themselves also unto Baal- peor, and ate the sacrifices of the dead:

105:28 Они прилепились к Ваалфегору и ели жертвы бездушным,
105:28
καὶ και and; even
ἐτελέσθησαν τελεω perform; finish
τῷ ο the
Βεελφεγωρ βεελφεγωρ and; even
ἔφαγον φαγω swallow; eat
θυσίας θυσια immolation; sacrifice
νεκρῶν νεκρος dead
105:28
שָׁ֣לַֽח šˈālˈaḥ שׁלח send
חֹ֭שֶׁךְ ˈḥōšeḵ חֹשֶׁךְ darkness
וַ wa וְ and
יַּחְשִׁ֑ךְ yyaḥšˈiḵ חשׁך be dark
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
מָ֝ר֗וּ ˈmārˈû מרה rebel
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרֹֽודברוו
*dᵊvārˈô דָּבָר word
105:28. et consecrati sunt Beelphegor et comederunt victimas mortuorum
They also were initiated to Beelphegor: and ate the sacrifices of the dead.
105:28. He sent darkness and made it conceal, and he did not afflict them with his speech.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28. "Они прилепились к Ваалфегору..." богу аммонитян. Это было после победы над мадианитянами, когда евреи вызвали недовольство Моисея тем, что не избили женщин Мадиамских, так как последние, по совету Валаама, явились орудием, отвлекшим, сынов Израилевых от Господа. - "Ели жертвы бездушным" - ели жертвенные мяса, приносимые идолам.
Adam Clarke: Commentary on the Bible - 1831
106:28: They joined themselves also unto Baalpeor - The Vulgate, Septuagint, and others, have Belphegor; the Syriac and Arabic, the idol Phegor, or Phaaur; the ע ain in the word being pronounced as gh.
Ate the sacrifices or the dead - מתים methim, of dead men. Most of the heathen idols were seen, who had been deified after their death; many of whom had been execrated during their life.
Albert Barnes: Notes on the Bible - 1834
106:28: They joined themselves also unto Baal-peor - They joined in their devotions, or, they shared in the rites of idolatrous worship. This occurred when they were in the regions of Moab, and on the very borders of the promised land. Num. 25. Many other instances of a similar kind are passed over by the psalmist, and this seems to have been selected because of its special aggravation, and to show the general character of the nation. Even after their long-continued enjoyment of the favor and protection of God - after he had conducted them safely through the wilderness - after he had brought them to the very border of the land of Canaan, and all his promises were about to be fulfilled, they still showed a disposition to depart from God. Baal-peor was an idol of the Moabites, in whose worship females prostituted themselves. Gesenius, Lexicon. Compare Num 25:1-3. Baal was the name of the idol; Peor was the name of a mountain in Moab, where the idol was worshipped.
And ate the sacrifices of the dead - Of false gods, represented as "dead" or having no life, in contradistinction from the true and "living God." They ate the sacrifices offered to those idols; that is, they participated in their worship. Num 25:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:28: joined: Num 25:1-3, Num 25:5, Num 31:16; Deu 4:3, Deu 32:17; Jos 22:17; Hos 9:10; Rev 2:14
of the dead: The word maithim signifies dead men; for the idols of the heathen were generally men - warriors, kings, or lawgivers - who had been deified after their death; though many of them had been execrated during their life. Psa 115:4-8; Jer 10:8-10; Co1 10:19, Co1 10:20
Geneva 1599
106:28 They joined themselves also unto (o) Baalpeor, and ate the sacrifices of the (p) dead.
(o) Which was the idol of the Moabites.
(p) Sacrifices offered to the dead idols.
John Gill
106:28 They joined themselves also unto Baalpeor,.... Or to the idol Peor, as the Targum. Baal, which signifies Lord or master, was a common name for an idol in many countries; wherefore, to distinguish one from another, an additional name was used. Baalzephon was the god of the Egyptians; Baalzebub the god of the Ekronites; and here Baalpeor the god of the Moabites: for the fact referred to was committed when the children of Israel were on the borders of Moab, and when Balak sent for Balaam to curse them; who at last advised him to draw them to commit fornication with the daughters of Moab; who might then prevail upon them to commit idolatry, which would bring the wrath of God upon them. And in this he succeeded. The above idol had its name of Peor either from the obscene actions done in the worship of it, too filthy to be related, and which, it is thought, are referred to in Hos 9:10. It seems to be the Priapus of the Heathens. Or, as others, from a mountain of this name, where was the house or temple in which it was worshipped: hence we read of Mount Peor, and of Bethpeor, Num 23:28. So Suidas (t) says, Baal is Saturn, and Peor the place where he was worshipped. Or else from some great man of this name, Lord Peor; who being of great fame and note among the Moabites, for some extraordinary things done by him, was deified and worshipped after his death; as was common among the Heathens. To this idol the Israelites joined or "yoked" themselves, as the word (u) signifies: they withdrew themselves from the yoke of the true God, whose yoke is easy, and put their necks under the yoke of an idol; which was to be unequally yoked: or they were tempted unto it; they committed spiritual whoredom with it, which is idolatry; they left their first and lawful husband, to whom they were married, and joined themselves to an idol, and cleaved to it. The phrase is expressive of their fellowship with it, and with the idolatrous worshippers of it; they devoted and gave up themselves to the worship of it; just as the true worshippers of God are said to join themselves to him, Jer 50:6, they were, as the Septuagint renders it, initiated into the rites and mysteries of this idol.
And ate the sacrifices of the dead; which were offered up to this lifeless statue. So idols are called the dead, in opposition to and distinction from the living God, Is 8:19. Or they partook of the feasts which were kept in honour of their dead deified hero, Lord Peor; see the history in Num 25:1. These were sacrifices offered to the Stygian Jupiter, or Pluto, called by the Phoenicians Mot (w), the same with Chemosh, the god of the Moabites; and who also was Baalpeor, according to Jerom (x).
(t) In voce (u) "conjugati sunt", Vatablus; "subdiderunt sese jugo", Gejerus. (w) Sanchoniatho apud Euseb. Praepar. Evangel. l. 1. p. 38. Vid. Castell. Annot. Samar. p. 13. in vol. 6. Lond. Polyglott. (x) Comment. in Esaiam, fol. 26. H.
John Wesley
106:28 Joined - They had communion with him, as God's people have with God in acts of his worship.
Robert Jamieson, A. R. Fausset and David Brown
106:28 sacrifices of the dead--that is, of lifeless idols, contrasted with "the living God" (Jer 10:3-10; compare Ps 115:4-7; 1Cor 12:2). On the words,
joined themselves to Baal-peor--see Num 25:2-3, Num 25:5.
Baal-peor--that is, the possessor of Peor, the mountain on which Chemosh, the idol of Moab, was worshipped, and at the foot of which Israel at the time lay encamped (Num 23:28). The name never occurs except in connection with that locality and that circumstance.
105:29105:29: Բարկացուցին զնա ՚ի գործս իւրեանց, յաճախեաց ՚ի վերայ նոցա բեկումն։
29 Բարկացրին Տիրոջն իրենց գործերով, եւ նրանց վրայ կոտորած իջաւ:
29 Եւ իրենց գործերովը Տէրը բարկացուցին։Ուստի անոնց վրայ ժանտամահ հասաւ։
Բարկացուցին զնա ի գործս իւրեանց, եւ յաճախեաց ի վերայ նոցա բեկումն:

105:29: Բարկացուցին զնա ՚ի գործս իւրեանց, յաճախեաց ՚ի վերայ նոցա բեկումն։
29 Բարկացրին Տիրոջն իրենց գործերով, եւ նրանց վրայ կոտորած իջաւ:
29 Եւ իրենց գործերովը Տէրը բարկացուցին։Ուստի անոնց վրայ ժանտամահ հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
105:29105:29 и раздражали {Бога} делами своими, и вторглась к ним язва.
105:29 καὶ και and; even παρώξυναν παροξυνω goad; irritate αὐτὸν αυτος he; him ἐν εν in τοῖς ο the ἐπιτηδεύμασιν επιτηδευμα he; him καὶ και and; even ἐπληθύνθη πληθυνω multiply ἐν εν in αὐτοῖς αυτος he; him ἡ ο the πτῶσις πτωσις fall
105:29 הָפַ֣ךְ hāfˈaḵ הפך turn אֶת־ ʔeṯ- אֵת [object marker] מֵימֵיהֶ֣ם mêmêhˈem מַיִם water לְ lᵊ לְ to דָ֑ם ḏˈām דָּם blood וַ֝ ˈwa וְ and יָּ֗מֶת yyˈāmeṯ מות die אֶת־ ʔeṯ- אֵת [object marker] דְּגָתָֽם׃ dᵊḡāṯˈām דָּגָה fish
105:29. et concitaverunt eum in studiis suis et percussit eos plagaAnd they provoked him with their inventions: and destruction was multiplied among them.
29. Thus they provoked him to anger with their doings; and the plague brake in upon them.
105:29. He turned their waters into blood, and he slaughtered their fish.
Thus they provoked [him] to anger with their inventions: and the plague brake in upon them:

105:29 и раздражали {Бога} делами своими, и вторглась к ним язва.
105:29
καὶ και and; even
παρώξυναν παροξυνω goad; irritate
αὐτὸν αυτος he; him
ἐν εν in
τοῖς ο the
ἐπιτηδεύμασιν επιτηδευμα he; him
καὶ και and; even
ἐπληθύνθη πληθυνω multiply
ἐν εν in
αὐτοῖς αυτος he; him
ο the
πτῶσις πτωσις fall
105:29
הָפַ֣ךְ hāfˈaḵ הפך turn
אֶת־ ʔeṯ- אֵת [object marker]
מֵימֵיהֶ֣ם mêmêhˈem מַיִם water
לְ lᵊ לְ to
דָ֑ם ḏˈām דָּם blood
וַ֝ ˈwa וְ and
יָּ֗מֶת yyˈāmeṯ מות die
אֶת־ ʔeṯ- אֵת [object marker]
דְּגָתָֽם׃ dᵊḡāṯˈām דָּגָה fish
105:29. et concitaverunt eum in studiis suis et percussit eos plaga
And they provoked him with their inventions: and destruction was multiplied among them.
105:29. He turned their waters into blood, and he slaughtered their fish.
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Albert Barnes: Notes on the Bible - 1834
106:29: Thus they provoked him to anger with their inventions - The word rendered "inventions" means properly "works; deeds;" then it is used in the sense of "evil" deeds, crimes.
And the plague brake in upon them - See Num 25:8-9. No less than twenty-four thousand fell in the plague. Num 25:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:29: with their: Psa 106:39, Psa 99:8; Deu 32:16-21; Ecc 7:29; Rom 1:21-24
the plague: Num 25:9; Co1 10:8
Geneva 1599
106:29 Thus they (q) provoked [him] to anger with their inventions: and the plague brake in upon them.
(q) Signifying that whatever man invents of himself to serve God by, is detestable and provokes his anger.
John Gill
106:29 Thus they provoked him to anger with their inventions,.... Sin is an invention of man's: when our first parents sinned, they found out many inventions; and their posterity ever since have been inventors of evil things; and man's invention is very quick at that work. All false doctrine and false worship are of men's finding out; all idolatrous practices are their inventions, and which are here intended; see Ps 106:39. And these are very provoking to God, who is jealous of his glory, and which is taken from him hereby; and even when he forgives such sins of men, he takes vengeance on their inventions, as in this case, Ps 99:8. For it follows:
and the plague brake in upon them: like an inundation of water, and carried off four and twenty thousand persons, Num 25:9.
Robert Jamieson, A. R. Fausset and David Brown
106:29 provoked--excited grief and indignation (Ps 6:7; Ps 78:58).
105:30105:30: Ապա եկաց ՚ի մէջ Փենէէս, քաւեաց եւ արգելաւ մահ.
30 Ապա Փենէէսն եկաւ մէջտեղ, քաւութիւն տուեց, ու մահը վերջ գտաւ:
30 Ետքը Փենէհէս ելաւ ու բարեխօսեց Եւ ժանտամահը դադրեցաւ։
Ապա եկաց ի մէջ Փենեէս, քաւեաց եւ արգելաւ մահ:

105:30: Ապա եկաց ՚ի մէջ Փենէէս, քաւեաց եւ արգելաւ մահ.
30 Ապա Փենէէսն եկաւ մէջտեղ, քաւութիւն տուեց, ու մահը վերջ գտաւ:
30 Ետքը Փենէհէս ելաւ ու բարեխօսեց Եւ ժանտամահը դադրեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
105:30105:30 И восстал Финеес и произвел суд, и остановилась язва.
105:30 καὶ και and; even ἔστη ιστημι stand; establish Φινεες φινεες and; even ἐξιλάσατο εξιλασκομαι and; even ἐκόπασεν κοπαζω exhausted; abate ἡ ο the θραῦσις θραυσις slaughter
105:30 שָׁרַ֣ץ šārˈaṣ שׁרץ swarm אַרְצָ֣ם ʔarṣˈām אֶרֶץ earth צְפַרְדְּעִ֑ים ṣᵊfardᵊʕˈîm צְפַרְדֵּעַ frog בְּ֝ ˈbᵊ בְּ in חַדְרֵ֗י ḥaḏrˈê חֶדֶר room מַלְכֵיהֶֽם׃ malᵊḵêhˈem מֶלֶךְ king
105:30. stetit autem Finees et deiudicavit et est retenta percussioThen Phinees stood up, and pacified him: and the slaughter ceased.
30. Then stood up Phinehas, and executed judgment: and so the plague was stayed.
105:30. Their land brought forth frogs, even in the inner chambers of their kings.
Then stood up Phinehas, and executed judgment: and [so] the plague was stayed:

105:30 И восстал Финеес и произвел суд, и остановилась язва.
105:30
καὶ και and; even
ἔστη ιστημι stand; establish
Φινεες φινεες and; even
ἐξιλάσατο εξιλασκομαι and; even
ἐκόπασεν κοπαζω exhausted; abate
ο the
θραῦσις θραυσις slaughter
105:30
שָׁרַ֣ץ šārˈaṣ שׁרץ swarm
אַרְצָ֣ם ʔarṣˈām אֶרֶץ earth
צְפַרְדְּעִ֑ים ṣᵊfardᵊʕˈîm צְפַרְדֵּעַ frog
בְּ֝ ˈbᵊ בְּ in
חַדְרֵ֗י ḥaḏrˈê חֶדֶר room
מַלְכֵיהֶֽם׃ malᵊḵêhˈem מֶלֶךְ king
105:30. stetit autem Finees et deiudicavit et est retenta percussio
Then Phinees stood up, and pacified him: and the slaughter ceased.
105:30. Their land brought forth frogs, even in the inner chambers of their kings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30. Ревность Финееса, внука Аарона, послужила источником прекращения гнева Божия на евреев за их увлечение Ваал-Фегором (см. Чис XXV:1-14).
Albert Barnes: Notes on the Bible - 1834
106:30: Then stood up Phinehas, and executed judgment ... - Inflicted summary punishment upon a principal offender. Num 25:7-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:30: Num 25:6-8, Num 25:14, Num 25:15; Deu 13:9-11, Deu 13:15-17; Jos 7:12; Kg1 18:40, Kg1 18:41; Jon 1:12-15
Geneva 1599
106:30 Then stood up (r) Phinehas, and executed judgment: and [so] the plague was stayed.
(r) When all others neglected God's glory, he in his zeal killed the adulterers and prevented God's wrath.
John Gill
106:30 Then stood up Phinehas, and executed judgment,.... When none else would, he rose up in great zeal for the Lord of hosts; and took on him the work of a civil magistrate, and slew two persons of noble birth in the very act of fornication. The Targum is,
"he prayed''
and so the Syriac version
"he interceded with the Lord, that the plague might stop.''
This he might do, as well as the other, though it is not elsewhere recorded, and in which he succeeded: but in the Talmud (y) it is observed that it is not said (that is, "he prayed"), but from whence may be learned, if it is proper to say so, that he executed judgments with his Maker. The Septuagint and Vulgate Latin versions render it, "he appeased"; made atonement for propitiation; and this is said of him, Num 25:13.
And so the plague was stayed; it was restrained from proceeding further; no more execution was done by it. In this he was a type of Christ, who, by doing righteousness, by the atoning sacrifice of himself, and by his intercession, has appeased the wrath of God, and satisfied divine justice so that there is no condemnation to them that are interested in him; no evil of punishment shall befall them, nor plague come nigh them.
(y) T. Bab. Sanhedrin, fol. 82. 2.
Robert Jamieson, A. R. Fausset and David Brown
106:30 stood--as Aaron "stood between the living and the dead, and the plague was stayed" (Num 16:48).
executed judgment--literally, "judged," including sentence and act.
105:31105:31: համարեցաւ նմա յարդարութիւն ազգէ յազգ մինչեւ յաւիտեան։
31 Նա արդարացի համարուեց սերնդից սերունդ՝ մինչեւ յաւիտենութիւն:
31 Այս բանը անոր արդարութիւն սեպուեցաւ՝ Ազգէ մինչեւ ազգ՝ յաւիտեան։
համարեցաւ նմա յարդարութիւն ազգէ յազգ մինչեւ յաւիտեան:

105:31: համարեցաւ նմա յարդարութիւն ազգէ յազգ մինչեւ յաւիտեան։
31 Նա արդարացի համարուեց սերնդից սերունդ՝ մինչեւ յաւիտենութիւն:
31 Այս բանը անոր արդարութիւն սեպուեցաւ՝ Ազգէ մինչեւ ազգ՝ յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
105:31105:31 И {это} вменено ему в праведность в роды и роды во веки.
105:31 καὶ και and; even ἐλογίσθη λογιζομαι account; count αὐτῷ αυτος he; him εἰς εις into; for δικαιοσύνην δικαιοσυνη rightness; right standing εἰς εις into; for γενεὰν γενεα generation καὶ και and; even γενεὰν γενεα generation ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever
105:31 אָ֭מַר ˈʔāmar אמר say וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come עָרֹ֑ב ʕārˈōv עָרֹב swarm כִּ֝נִּ֗ים ˈkinnˈîm כֵּן gnat בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole גְּבוּלָֽם׃ gᵊvûlˈām גְּבוּל boundary
105:31. et reputatum est ei in iustitia in generatione et generatione usque in aeternumAnd it was reputed to him unto justice, to generation and generation for evermore.
31. And that was counted unto him for righteousness, unto all generations for evermore.
105:31. He spoke, and there came forth common flies and gnats, in every region.
And that was counted unto him for righteousness unto all generations for evermore:

105:31 И {это} вменено ему в праведность в роды и роды во веки.
105:31
καὶ και and; even
ἐλογίσθη λογιζομαι account; count
αὐτῷ αυτος he; him
εἰς εις into; for
δικαιοσύνην δικαιοσυνη rightness; right standing
εἰς εις into; for
γενεὰν γενεα generation
καὶ και and; even
γενεὰν γενεα generation
ἕως εως till; until
τοῦ ο the
αἰῶνος αιων age; -ever
105:31
אָ֭מַר ˈʔāmar אמר say
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
עָרֹ֑ב ʕārˈōv עָרֹב swarm
כִּ֝נִּ֗ים ˈkinnˈîm כֵּן gnat
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
גְּבוּלָֽם׃ gᵊvûlˈām גְּבוּל boundary
105:31. et reputatum est ei in iustitia in generatione et generatione usque in aeternum
And it was reputed to him unto justice, to generation and generation for evermore.
105:31. He spoke, and there came forth common flies and gnats, in every region.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31. За родом Елеазара, к которому принадлежал Финеес, оставалось первосвященство до Илия, и от Соломона до Маккавеев, что было наградой за обнаруженную им ревность.
Albert Barnes: Notes on the Bible - 1834
106:31: And that was counted unto him for righteousness - See Num 25:11-13. Compare the notes at Rom 4:3. The meaning here is, that this was regarded as a "proof" or "demonstration" that he was a righteous man - a man fearing God.
Unto all generations for evermore - Hebrew, "To generation and generation foRev_er." The record would be transmitted from one generation to another, without any intermission, and would be permanent. This is one of the illustrations of the statement so frequently made in the Scriptures (compare Exo 20:6; Deu 7:9; Rom 11:28) that the blessings of religion will descend to a distant posterity. Such instances are constantly occurring, and there is no legacy which a man can leave his family so valuable as the fact that he himself fears God and keeps his laws.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:31: Num 25:11-13; Deu 24:13; Mar 14:3-9
Geneva 1599
106:31 And that was (s) counted unto him for righteousness unto all generations for evermore.
(s) This act declared his living faith, and for his faith's sake was accepted.
John Gill
106:31 And that was counted unto him for righteousness,.... Not for his justifying righteousness before God; for all the works of righteousness done by the best of men cannot justify them before him, much less a single action: but his executing judgment in the manner he did, or slaying the above two persons, was esteemed a righteous action by the Lord himself; who upon it caused the plague to cease, and likewise gave to Phinehas the covenant of an everlasting priesthood, and to his posterity; whereby the action had eternal honour put upon it, and was sufficiently secured from the calumny of men; who might condemn it as a rash action done by a private person, assuming the office of a public magistrate; and as being a cruel one, not giving the criminals time for repentance. But all this is set aside by the testimony of God himself, approving of it; and so it continues to be esteemed, as it is said it should,
unto all generations for evermore: whenever it is spoken of, it is spoken of with commendation, as a righteous action, as expressive of true zeal for the Lord of hosts. Moreover, the covenant made with him upon it, which confirmed the justness of it, that taking place in Zadok, a priest of his line, continued in it till the Messiah came, who is a Priest for ever: see Ezek 44:15.
John Wesley
106:31 And - It was accepted and rewarded of God as an act of justice and piety.
Robert Jamieson, A. R. Fausset and David Brown
106:31 counted . . . righteousness--"a just and rewardable action."
for--or, "unto," to the procuring of righteousness, as in Rom 4:2; Rom 10:4. Here it was a particular act, not faith, nor its object Christ; and what was procured was not justifying righteousness, or what was to be rewarded with eternal life; for no one act of man's can be taken for complete obedience. But it was that which God approved and rewarded with a perpetual priesthood to him and his descendants (Num 25:13; 1Chron 6:4, &c.).
105:32105:32: Բարկացուցին զնա ՚ի ջուրսն Հակառակութեան. չարչարեցաւ Մովսէս վասն նոցա,.
32 Նրան բարկացրին Հակառակութեան ջրերի մօտ, եւ Մովսէսը տանջուեց նրանց պատճառով,
32 Նաեւ բարկացուցին զ Անիկա Մերիպայի ջուրերուն քով։Անոնց համար Մովսէսին գէշ եղաւ
Բարկացուցին զնա ի ջուրսն Հակառակութեան, [648]չարչարեցաւ Մովսէս`` վասն նոցա:

105:32: Բարկացուցին զնա ՚ի ջուրսն Հակառակութեան. չարչարեցաւ Մովսէս վասն նոցա,.
32 Նրան բարկացրին Հակառակութեան ջրերի մօտ, եւ Մովսէսը տանջուեց նրանց պատճառով,
32 Նաեւ բարկացուցին զ Անիկա Մերիպայի ջուրերուն քով։Անոնց համար Մովսէսին գէշ եղաւ
zohrab-1805▾ eastern-1994▾ western am▾
105:32105:32 И прогневали {Бога} у вод Меривы, и Моисей потерпел за них,
105:32 καὶ και and; even παρώργισαν παροργιζω enrage; provoke αὐτὸν αυτος he; him ἐφ᾿ επι in; on ὕδατος υδωρ water ἀντιλογίας αντιλογια controversy καὶ και and; even ἐκακώθη κακοω do bad; turn bad Μωυσῆς μωσευς Mōseus; Mosefs δι᾿ δια through; because of αὐτούς αυτος he; him
105:32 נָתַ֣ן nāṯˈan נתן give גִּשְׁמֵיהֶ֣ם gišmêhˈem גֶּשֶׁם rain בָּרָ֑ד bārˈāḏ בָּרָד hail אֵ֖שׁ ʔˌēš אֵשׁ fire לֶהָבֹ֣ות lehāvˈôṯ לֶהָבָה flame בְּ bᵊ בְּ in אַרְצָֽם׃ ʔarṣˈām אֶרֶץ earth
105:32. et provocaverunt super aquam Contradictionis et adflictus est Moses propter eosThey provoked him also at the waters of contradiction: and Moses was afflicted for their sakes:
32. They angered him also at the waters of Meribah, so that it went ill with Moses for their sakes:
105:32. He gave them a shower of hail and a burning fire, in the same land.
They angered [him] also at the waters of strife, so that it went ill with Moses for their sakes:

105:32 И прогневали {Бога} у вод Меривы, и Моисей потерпел за них,
105:32
καὶ και and; even
παρώργισαν παροργιζω enrage; provoke
αὐτὸν αυτος he; him
ἐφ᾿ επι in; on
ὕδατος υδωρ water
ἀντιλογίας αντιλογια controversy
καὶ και and; even
ἐκακώθη κακοω do bad; turn bad
Μωυσῆς μωσευς Mōseus; Mosefs
δι᾿ δια through; because of
αὐτούς αυτος he; him
105:32
נָתַ֣ן nāṯˈan נתן give
גִּשְׁמֵיהֶ֣ם gišmêhˈem גֶּשֶׁם rain
בָּרָ֑ד bārˈāḏ בָּרָד hail
אֵ֖שׁ ʔˌēš אֵשׁ fire
לֶהָבֹ֣ות lehāvˈôṯ לֶהָבָה flame
בְּ bᵊ בְּ in
אַרְצָֽם׃ ʔarṣˈām אֶרֶץ earth
105:32. et provocaverunt super aquam Contradictionis et adflictus est Moses propter eos
They provoked him also at the waters of contradiction: and Moses was afflicted for their sakes:
105:32. He gave them a shower of hail and a burning fire, in the same land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
106:32: They angered him also at the waters of strife - Num 20:3-13. They complained of the lack of water. They wished that they had died as others had done. They murmured against God as if he could not supply their needs. They showed an unbelieving and rebellious spirit - provoking God, and tempting Moses to in act of great impatience by their conduct. In Num 20:13, this is, "the waters of Meribah;" - margin, "strife." This is the meaning of the Hebrew word. The place took its name from the fact that the people there strove against the Lord and against Moses.
So that it went ill with Moses for their sakes - Evil came upon him. He was betrayed into impatience, and was tempted to use words which offended God, and pRev_ented his being permitted to lead the people into the promised land. Num 20:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:32: angered: Psa 78:40, Psa 81:7; Num 20:2, Num 20:6, Num 20:13
so that: Num 20:12, Num 20:23, Num 20:24, Num 27:13, Num 27:14; Deu 1:37, Deu 3:26, Deu 4:21
Geneva 1599
106:32 They angered [him] also at the waters of strife, so that it went ill with (t) Moses for their sakes:
(t) If so notable a prophet of God does not escape punishment, though others provoked him to sin, how much more will they be subject to God's judgment, who cause God's children to sin?
John Gill
106:32 They angered him also at the waters of strife,.... Or, "at the waters of Meribah" (z); that is, Meribahkadesh, as it is called in Deut 32:51 to distinguish it from Meribahrephidim, where also were waters of strife or contradiction; at which the people murmured and strove with the Lord, and greatly displeased him, Ex 17:7.
So that it went ill with Moses for their sakes; he was not suffered to go with them into the good land; though he most earnestly desired it, it could not be granted: but when he was just upon the borders of it, he is bid to go up to the mount, and take a view of it, and die; and all because of what was done at this place; see Num 20:12.
(z) "super aquas Meribah", Montanus; "apud Memeriba", Tigurine version; "juxta aquas Meriba", Gejerus; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
106:32 (Compare Num 20:3-12; Deut 1:37; Deut 3:26).
went ill with--literally, "was bad for"
Moses--His conduct, though under great provocation, was punished by exclusion from Canaan.
105:33105:33: զի դառնացուցի՛ն զոգի նորա։ Հրամայեաց շրթամբք իւրովք[7447], [7447] Ոմանք.Դառնացուցին զհոգի նորա։ Ուր օրինակ մի.Քրթմնջեաց շրթամբք, եւ ո՛չ սատակեաց զազգսն զոր ասաց նմա Տէր։
33 քանզի դառնացրել էին նրա հոգին: Նա հրամայեց իր շրթունքներով,
33 Վասն զի դառնացուցին անոր հոգին։Ան ալ անխորհրդաբար խօսեցաւ իր շրթունքներովը։
զի դառնացուցին զոգի նորա, մրմնջեաց շրթամբք իւրովք:

105:33: զի դառնացուցի՛ն զոգի նորա։ Հրամայեաց շրթամբք իւրովք[7447],
[7447] Ոմանք.Դառնացուցին զհոգի նորա։ Ուր օրինակ մի.Քրթմնջեաց շրթամբք, եւ ո՛չ սատակեաց զազգսն զոր ասաց նմա Տէր։
33 քանզի դառնացրել էին նրա հոգին: Նա հրամայեց իր շրթունքներով,
33 Վասն զի դառնացուցին անոր հոգին։Ան ալ անխորհրդաբար խօսեցաւ իր շրթունքներովը։
zohrab-1805▾ eastern-1994▾ western am▾
105:33105:33 ибо они огорчили дух его, и он погрешил устами своими.
105:33 ὅτι οτι since; that παρεπίκραναν παραπικραινω exasperate τὸ ο the πνεῦμα πνευμα spirit; wind αὐτοῦ αυτος he; him καὶ και and; even διέστειλεν διαστελλω enjoin; distinctly command ἐν εν in τοῖς ο the χείλεσιν χειλος lip; shore αὐτοῦ αυτος he; him
105:33 וַ wa וְ and יַּ֣ךְ yyˈaḵ נכה strike גַּ֭פְנָם ˈgafnām גֶּפֶן vine וּ û וְ and תְאֵנָתָ֑ם ṯᵊʔēnāṯˈām תְּאֵנָה fig וַ֝ ˈwa וְ and יְשַׁבֵּ֗ר yᵊšabbˈēr שׁבר break עֵ֣ץ ʕˈēṣ עֵץ tree גְּבוּלָֽם׃ gᵊvûlˈām גְּבוּל boundary
105:33. quia provocaverunt spiritum eius et praecepit labiis suisBecause they exasperated his spirit. And he distinguished with his lips.
33. Because they were rebellious against his spirit, and he spake unadvisedly with his lips.
105:33. And he struck their vineyards and their fig trees, and he crushed the trees of their region.
Because they provoked his spirit, so that he spake unadvisedly with his lips:

105:33 ибо они огорчили дух его, и он погрешил устами своими.
105:33
ὅτι οτι since; that
παρεπίκραναν παραπικραινω exasperate
τὸ ο the
πνεῦμα πνευμα spirit; wind
αὐτοῦ αυτος he; him
καὶ και and; even
διέστειλεν διαστελλω enjoin; distinctly command
ἐν εν in
τοῖς ο the
χείλεσιν χειλος lip; shore
αὐτοῦ αυτος he; him
105:33
וַ wa וְ and
יַּ֣ךְ yyˈaḵ נכה strike
גַּ֭פְנָם ˈgafnām גֶּפֶן vine
וּ û וְ and
תְאֵנָתָ֑ם ṯᵊʔēnāṯˈām תְּאֵנָה fig
וַ֝ ˈwa וְ and
יְשַׁבֵּ֗ר yᵊšabbˈēr שׁבר break
עֵ֣ץ ʕˈēṣ עֵץ tree
גְּבוּלָֽם׃ gᵊvûlˈām גְּבוּל boundary
105:33. quia provocaverunt spiritum eius et praecepit labiis suis
Because they exasperated his spirit. And he distinguished with his lips.
105:33. And he struck their vineyards and their fig trees, and he crushed the trees of their region.
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Adam Clarke: Commentary on the Bible - 1831
106:33: They provoked his spirit - המרו himru, from מרה marah, to rebel: they brought it into a rebellious state; he was soured and irritated, and was off his guard.
So that he spake unadvisedly with his lips - For this sentence we have only these two words in the Hebrew, ויבטא בשפתיו vayebatte bisephathaiv, he stuttered or stammered with his lips, indicating that he was transported with anger. See the notes on Num 20:10-12 (note).
Albert Barnes: Notes on the Bible - 1834
106:33: Because they provoked his spirit - literally, "They made his spirit bitter," or they embittered his soul. They threw him off his guard, so that instead of manifesting the meekness and gentleness which so eminently characterized him in general (see Num 12:3), he gave way to expressions of anger. See Num 20:10.
So that he spake unadvisedly with his lips - Passionately; in a severe, harsh, and threatening manner. He did not bear with them as he should have done; he did not refer to God, to his power, and to his goodness as he should have done; he spake as if the whole thing depended on him and Aaron: "Hear now, ye rebels; must we fetch you water out of this rock?" The word rendered "spake unadvisedly" - בטא bâ ṭ â' - means properly to "babble;" and then, to talk idly, or unadvisedly; to utter that which has no meaning, or an improper meaning. Let us not harshly blame Moses, until we are placed in circumstances similar to his, and see how we would ourselves act. Who is there that would not have been provoked as he was, or even to a greater degree? If there are any such, let them "cast the first stone."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:33: Because: Num 20:10, Num 20:11
he spake: Psa 39:1, Psa 141:3; Gen 30:1, Gen 35:16-18; Job 2:10, Job 38:2, Job 40:4, Job 40:5, Job 42:7, Job 42:8; Jam 3:2
John Gill
106:33 Because they provoked his spirit;.... Though he was a very meek man, meeker than any upon the face of the earth, Num 12:2, yet, being greatly provoked, let fall some passionate and undue expressions: and this was not only his sin, but the fault of those also that provoked him, and with this view it is mentioned. The Targum is,
"for they rebelled against his Holy Spirit;''
the Holy Spirit of God, as in Is 63:10. Jarchi interprets it of Moses and Aaron provoking the Spirit of God; which sense is mentioned, by Aben Ezra and Kimchi; though they seem to prefer the former, and which seems best. Some interpret it of the Israelites, that they caused Moses and Aaron to provoke his Spirit.
So that he spake unadvisedly with his lips; that is, Moses spake,
saying, Hear now, ye rebels, must we, or "can we",
fetch you water out of this rock? Which words were spoken in an angry passionate way, calling them rebels, and expressing diffidence about getting water out of the rock; which was the thing that was so displeasing to God, because they did not believe him to sanctify him in the eyes of the children of Israel, Num 25:10. Jarchi, as before, understands this of God, of his speaking, pronouncing, and declaring, that Moses and Aaron should not bring the congregation into the land of Canaan, Num 25:18, and so the word "unadvisedly" may be left out, and only read, "he spake with his lips"; but the other sense is to be preferred.
105:34105:34: եւ ո՛չ սատակեցին զազգսն զոր ասաց նոցա Տէր։
34 եւ չկոտորուեցին այն ազգերը, որոնց մասին ասել էր Տէրը:
34 Չկորսնցուցին այն ազգերը, Որ Տէրը պատուիրեր էր անոնց
Եւ ոչ սատակեցին զազգսն զոր ասաց նոցա Տէր:

105:34: եւ ո՛չ սատակեցին զազգսն զոր ասաց նոցա Տէր։
34 եւ չկոտորուեցին այն ազգերը, որոնց մասին ասել էր Տէրը:
34 Չկորսնցուցին այն ազգերը, Որ Տէրը պատուիրեր էր անոնց
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105:34105:34 Не истребили народов, о которых сказал им Господь,
105:34 οὐκ ου not ἐξωλέθρευσαν εξολοθρευω utterly ruin τὰ ο the ἔθνη εθνος nation; caste ἃ ος who; what εἶπεν επω say; speak κύριος κυριος lord; master αὐτοῖς αυτος he; him
105:34 אָ֭מַר ˈʔāmar אמר say וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come אַרְבֶּ֑ה ʔarbˈeh אַרְבֶּה locust וְ֝ ˈw וְ and יֶ֗לֶק yˈeleq יֶלֶק locust וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מִסְפָּֽר׃ mispˈār מִסְפָּר number
105:34. non exterminaverunt populos quos dixit Dominus eisThey did not destroy the nations of which the Lord spoke unto them.
34. They did not destroy the peoples, as the LORD commanded them;
105:34. He spoke, and the locust came forth, and the caterpillar, of which there was no number.
They did not destroy the nations, concerning whom the LORD commanded them:

105:34 Не истребили народов, о которых сказал им Господь,
105:34
οὐκ ου not
ἐξωλέθρευσαν εξολοθρευω utterly ruin
τὰ ο the
ἔθνη εθνος nation; caste
ος who; what
εἶπεν επω say; speak
κύριος κυριος lord; master
αὐτοῖς αυτος he; him
105:34
אָ֭מַר ˈʔāmar אמר say
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
אַרְבֶּ֑ה ʔarbˈeh אַרְבֶּה locust
וְ֝ ˈw וְ and
יֶ֗לֶק yˈeleq יֶלֶק locust
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מִסְפָּֽר׃ mispˈār מִסְפָּר number
105:34. non exterminaverunt populos quos dixit Dominus eis
They did not destroy the nations of which the Lord spoke unto them.
105:34. He spoke, and the locust came forth, and the caterpillar, of which there was no number.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
34 They did not destroy the nations, concerning whom the LORD commanded them: 35 But were mingled among the heathen, and learned their works. 36 And they served their idols: which were a snare unto them. 37 Yea, they sacrificed their sons and their daughters unto devils, 38 And shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood. 39 Thus were they defiled with their own works, and went a whoring with their own inventions. 40 Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance. 41 And he gave them into the hand of the heathen; and they that hated them ruled over them. 42 Their enemies also oppressed them, and they were brought into subjection under their hand. 43 Many times did he deliver them; but they provoked him with their counsel, and were brought low for their iniquity. 44 Nevertheless he regarded their affliction, when he heard their cry: 45 And he remembered for them his covenant, and repented according to the multitude of his mercies. 46 He made them also to be pitied of all those that carried them captives. 47 Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise. 48 Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD.
Here, I. The narrative concludes with an account of Israel's conduct in Canaan, which was of a piece with that in the wilderness, and God's dealings with them, wherein, as all along, both justice and mercy appeared.
1. They were very provoking to God. The miracles and mercies which settled them in Canaan made no more deep and durable impressions upon them than those which fetched them out of Egypt; for by the time they were just settled in Canaan they corrupted themselves, and forsook God. Observe,
(1.) The steps of their apostasy. [1.] They spared the nations which God had doomed to destruction (v. 34); when they had got the good land God had promised them they had no zeal against the wicked inhabitants whom the Lord commanded them to extirpate, pretending pity; but so merciful is God that no man needs to be in any case more compassionate than he. [2.] When they spared them they promised themselves that, notwithstanding this, they would not join in any dangerous affinity with them. But the way of sin is down-hill; omissions make way for commissions; when they neglect to destroy the heathen the next news we hear is, They were mingled among the heathen, made leagues with them and contracted an intimacy with them, so that they learned their works, v. 35. That which is rotten will sooner corrupt that which is sound than be cured or made sound by it. [3.] When they mingled with them, and learned some of their works that seemed innocent diversions and entertainments, yet they thought they would never join with them in their worship; but by degrees they learned that too (v. 36): They served their idols in the same manner, and with the same rites, that they served them; and they became a snare to them. That sin drew on many more, and brought the judgments of God upon them, which they themselves could not but be sensible of and yet knew not how to recover themselves. [4.] When they joined with them in some of their idolatrous services, which they thought had least harm in them, they little thought that ever they should be guilty of that barbarous and inhuman piece of idolatry the sacrificing of their living children to their dead gods; but they came to that at last (v. 37, 38), in which Satan triumphed over his worshippers, and regaled himself in blood and slaughter: They sacrificed their sons and daughters, pieces of themselves, to devils, and added murder, the most unnatural murder, to their idolatry; one cannot think of it without horror. They shed innocent blood, the most innocent, for it was infant-blood, nay, it was the blood of their sons and their daughters. See the power of the spirit that works in the children of disobedience, and see his malice. The beginning of idolatry and superstition, like that of strife, is as the letting forth of water, and there is no villany which those that venture upon it can be sure they shall stop short of, for God justly gives them up to a reprobate mind, Rom. i. 28.
(2.) Their sin was, in part, their own punishment; for by it, [1.] They wronged their country: The land was polluted with blood, v. 38. That pleasant land, that holy land, was rendered uncomfortable to themselves, and unfit to receive those kind tokens of God's favour and presence in it which were designed to be its honour. [2.] They wronged their consciences (v. 39): They went a whoring with their own inventions, and so debauched their own minds, and were defiled with their own works, and rendered odious in the eyes of the holy God, and perhaps of their own consciences.
2. God brought his judgments upon them; and what else could be expected? For his name is Jealous, and he is a jealous God. (1.) He fell out with them for it, v. 40. He was angry with them: The wrath of God, that consuming fire, was kindled against his people; for from them he took it as more insulting and ungrateful than from the heathen that never knew him. Nay, he was sick of them: He abhorred his own inheritance, which once he had taken pleasure in; yet the change was not in him, but in them. This is the worst thing in sin, that it makes us loathsome to God; and the nearer any are to God in profession the more loathsome are they if they rebel against him, like a dunghill at our door. (2.) Their enemies then fell upon them, and, their defence having departed, made an easy prey of them (v. 41, 42): He gave them into the hands of the heathen. Observe here how the punishment answered to the sin: They mingled with the heathen and learned their works; from them they willingly took the infection of sin, and therefore God justly made use of them as the instruments of their correction. Sinners often see themselves ruined by those by whom they have suffered themselves to be debauched. Satan, who is a tempter, will be a tormentor. The heathen hated them. Apostates lose all the love on God's side, and get none on Satan's; and when those that hated them ruled over them, and they were brought into subjection under them, no marvel that they oppressed them and ruled them with rigour; and thus God made them know the difference between his service and the service of the kings of the countries, 2 Chron. xii. 8. (3.) When God granted them some relief, yet they went on in their sins, and their troubles also were continued, v. 43. This refers to the days of the Judges, when God often raised up deliverers and wrought deliverances for them, and yet they relapsed to idolatry and provoked God with their counsel, their idolatrous inventions, to deliver them up to some other oppressor, so that at last they were brought very low for their iniquity. Those that by sin disparage themselves, and will not by repentance humble themselves, are justly debased, and humbled, and brought low, by the judgments of God. (4.) At length they cried unto God, and God returned in favour to them, v. 44-46. They were chastened for their sins, but not destroyed, cast down, but not cast off. God appeared for them, [1.] As a God of mercy, who looked upon their grievances, regarded their affliction, beheld when distress was upon them (so some), who looked over their complaints, for he heard their cry with tender compassion (Exod. iii. 7) and overlooked their provocations; for though he had said, and had reason to say it, that he would destroy them, yet he repented, according to the multitude of his mercies, and reversed the sentence. Though he is not a man that he should repent, so as to change his mind, yet he is a gracious God, who pities us, and changes his way. [2.] As a God of truth, who remembered for them his covenant, and made good every word that he had spoken; and therefore, bad as they were, he would not break with them, because he would not break his own promise. [3.] As a God of power, who has all hearts in his hand, and turns them which way soever he pleases. He made them to be pitied even of those that carried them captives, and hated them, and ruled them with rigour. He not only restrained the remainder of their enemies' wrath, that it should not utterly consume them, but he infused compassion even into their stony hearts, and made them relent, which was more than any art of man could have done with the utmost force of rhetoric. Note, God can change lions into lambs, and, when a man's ways please the Lord, will make even his enemies to pity him and be at peace with him. When God pities men shall. Tranquillus Deus tranquillat omnia--A God at peace with us makes every thing at peace.
II. The psalm concludes with prayer and praise. 1. Prayer for the completing of his people's deliverance. Even when the Lord brought back the captivity of his people still there was occasion to pray, Lord, turn again our captivity (Ps. cxxvi. 1, 4); so here (v. 47), Save us, O Lord our God! and gather us from among the heathen. We may suppose that many who were forced into foreign countries, in the times of the Judges (as Naomi was, Ruth i. 1), had not returned in the beginning of David's reign, Saul's time being discouraging, and therefore it was seasonable to pray, Lord, gather the dispersed Israelites from among the heathen, to give thanks to thy holy name, not only that they may have cause to give thanks and hearts to give thanks, that they may have opportunity to do it in the courts of the Lord's house, from which they were now banished, and so may triumph in thy praise, over those that had in scorn challenged them to sing the Lord's song in a strange land. 2. Praise for the beginning and progress of it (v. 48): Blessed be the Lord God of Israel from everlasting to everlasting. He is a blessed God from eternity, and will be so to eternity, and so let him be praised by all his worshippers. Let the priests say this, and then let all the people say, Amen, Hallelujah, in token of their cheerful concurrence in all these prayers, praises, and confessions. According to this rubric, or directory, we find that when this psalm (or at least the closing verses of it) was sung all the people said Amen, and praised the Lord by saying, Hallelujah. By these two comprehensive words it is very proper, in religious assemblies, to testify their joining with their ministers in the prayers and praises which, as their mouth, they offer up to God, according to his will, saying Amen to the prayers and Hallelujah to the praises.
Albert Barnes: Notes on the Bible - 1834
106:34: They did not destroy the nations - The Canaanites, Hivites, Jebusites, etc.; the nations that inhabited the land of Canaan.
Concerning whom the Lord commanded them - The command on this subject was positive; and it was to destroy them, to spare none of them. Num 33:52; Deu 7:5, Deu 7:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:34: did not: Jos 15:63, Jos 16:10, Jos 17:12-16, Jos 23:12, Jos 23:13; Jdg 1:19, Jdg 1:21, Jdg 1:27-35; Mat 17:19-21
concerning: Num 33:52, Num 33:55, Num 33:56; Deu 7:2, Deu 7:16, Deu 7:23, Deu 7:24, Deu 20:16, Deu 20:17; Sa1 15:3, Sa1 15:22, Sa1 15:23
Carl Friedrich Keil and Franz Delitzsch
106:34
The sins in Canaan: the failing to exterminate the idolatrous peoples and sharing in their idolatry. In Ps 106:34 the poet appeals to the command, frequently enjoined upon them from Ex 23:32. onwards, to extirpate the inhabitants of Canaan. Since they did not execute this command (vid., Judg 1:1), that which it was intended to prevent came to pass: the heathen became to them a snare (mowqeesh), Ex 23:33; Ex 34:12; Deut 7:16. They intermarried with them, and fell into the Canaanitish custom in which the abominations of heathenism culminate, viz., the human sacrifice, which Jahve abhorreth (Deut 12:31), and only the demons (שׁדים, Deut 32:17) delight in. Thus then the land was defiled by blood-guiltiness (חנף, Num 35:33, cf. Is 24:5; Is 26:21), and they themselves became unclean (Ezek 20:43) by the whoredom of idolatry. In Ps 106:40-43 the poet (as in Neh 9:26.) sketches the alternation of apostasy, captivity, redemption, and relapse which followed upon the possession of Canaan, and more especially that which characterized the period of the judges. God's "counsel" was to make Israel free and glorious, but they leaned upon themselves, following their own intentions (בּעצתם); wherefore they perished in their sins. The poet uses מכך (to sink down, fall away) instead of the נמק (to moulder, rot) of the primary passage, Lev 26:39, retained in Ezek 24:23; Ezek 33:10, which is no blunder (Hitzig), but a deliberate change.
John Gill
106:34 They did not destroy the nations,.... Here begins an account of their sins and provocations, after they were settled in the land of Canaan. They did not destroy the inhabitants of the land, of the seven nations; whose land was given to them as an inheritance, and of which the Canaanites were dispossessed for their sins, and to be destroyed.
Concerning whom the Lord commanded them; that they should destroy them; the command is in Deut 7:1. God's commands are to be obeyed; they are neither to be added to, nor diminished from; his commands are transgressed and violated by sins of omission or commission; the Israelites might plead mercy, but this was no excuse to an express command: the same sin Saul was afterwards guilty of, with respect to one of these nations, 1Kings 15:2. Those spiritual Canaanites, the sinful deeds of the body, are to be mortified, and not indulged and spared, Col 3:5.
Robert Jamieson, A. R. Fausset and David Brown
106:34 They not only failed to expel the heathen, as God
commanded-- (Ex 23:32-33), literally, "said (they should)," but conformed to their idolatries [Ps 106:36], and thus became spiritual adulterers (Ps 73:27).
105:35105:35: Խառնակեցան ընդ հեթանոսս եւ ուսան զգործս նոցա.
35 Խառնուեցին հեթանոսների մէջ, ու սովորեցին գործերը նրանց:
35 Հապա հեթանոսներուն հետ խառնուեցան Ու անոնց գործերը սորվեցան
Խառնակեցան ընդ հեթանոսս եւ ուսան զգործս նոցա:

105:35: Խառնակեցան ընդ հեթանոսս եւ ուսան զգործս նոցա.
35 Խառնուեցին հեթանոսների մէջ, ու սովորեցին գործերը նրանց:
35 Հապա հեթանոսներուն հետ խառնուեցան Ու անոնց գործերը սորվեցան
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105:35105:35 но смешались с язычниками и научились делам их;
105:35 καὶ και and; even ἐμίγησαν μιγνυμι mingle ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste καὶ και and; even ἔμαθον μανθανω learn τὰ ο the ἔργα εργον work αὐτῶν αυτος he; him
105:35 וַ wa וְ and יֹּ֣אכַל yyˈōḵal אכל eat כָּל־ kol- כֹּל whole עֵ֣שֶׂב ʕˈēśev עֵשֶׂב herb בְּ bᵊ בְּ in אַרְצָ֑ם ʔarṣˈām אֶרֶץ earth וַ֝ ˈwa וְ and יֹּ֗אכַל yyˈōḵal אכל eat פְּרִ֣י pᵊrˈî פְּרִי fruit אַדְמָתָֽם׃ ʔaḏmāṯˈām אֲדָמָה soil
105:35. et commixti sunt gentibus et didicerunt opera eorumAnd they were mingled among the heathens, and learned their works:
35. But mingled themselves with the nations, and learned their works:
105:35. And it devoured all the grass in their land, and it consumed all the fruit of their land.
But were mingled among the heathen, and learned their works:

105:35 но смешались с язычниками и научились делам их;
105:35
καὶ και and; even
ἐμίγησαν μιγνυμι mingle
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
καὶ και and; even
ἔμαθον μανθανω learn
τὰ ο the
ἔργα εργον work
αὐτῶν αυτος he; him
105:35
וַ wa וְ and
יֹּ֣אכַל yyˈōḵal אכל eat
כָּל־ kol- כֹּל whole
עֵ֣שֶׂב ʕˈēśev עֵשֶׂב herb
בְּ bᵊ בְּ in
אַרְצָ֑ם ʔarṣˈām אֶרֶץ earth
וַ֝ ˈwa וְ and
יֹּ֗אכַל yyˈōḵal אכל eat
פְּרִ֣י pᵊrˈî פְּרִי fruit
אַדְמָתָֽם׃ ʔaḏmāṯˈām אֲדָמָה soil
105:35. et commixti sunt gentibus et didicerunt opera eorum
And they were mingled among the heathens, and learned their works:
105:35. And it devoured all the grass in their land, and it consumed all the fruit of their land.
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Albert Barnes: Notes on the Bible - 1834
106:35: But were mingled among the heathen - Among the nations; by intermarriage, and by commerce. They suffered them to remain in the land, contrary to the command of God, and thus greatly exposed and endangered the purity of their religion and their own morals. See Jdg 2:2; Jdg 3:5-6.
And learned their works - Their practices; their customs and habits: learned to live as they did. This was an illustration of the danger of contact with the wicked and the worldly. What occurred in their case has often occurred since in the history of the people of God, that by "mingling" with the world they have learned to practice their "works;" have become conformed to their manner of living, and have thus lost their spirituality, and brought dishonor on the cause of religion. There is some proper sense in which the people of God are not to be conformed to the world; in which, though living among them, they are to be separate from them; in which, though they are parts of the same nation, and live under the same government and laws, they are to be a distinct and special people, ruled supremely by higher laws, and having higher and nobler ends of life. Rom 12:2; Co2 6:14-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:35: But: Jos 15:63; Jdg 1:27-36, Jdg 2:2, Jdg 2:3
learned: Isa 2:6; Co1 5:6, Co1 15:33
John Gill
106:35 But were mingled among the Heathen,.... Not only dwelt among them, but made covenants and contracts, carried on trade and commerce, and intermarried with them, contrary to the express law of God, Deut 7:2. Nor should saints have communion with wicked men, especially in things sinful and superstitious, 2Cor 6:14.
And learned their works; not their civil works and actions, their trades and business, but their idolatrous works; of which a detail is given in the following verses: "evil communications corrupt good manners", 1Cor 15:33.
105:36105:36: ծառայեցին կռոց նոցա, եւ եղեւ նոցա ՚ի գայթագղութիւն։
36 Ծառայեցին նրանց կուռքերին, որոնք իրենց գայթակղութիւնը դարձան:
36 Եւ անոնց կուռքերուն ծառայեցին Ու անոնք իրենց որոգայթ եղան։
ծառայեցին կռոց նոցա, եւ եղեւ նոցա ի գայթակղութիւն:

105:36: ծառայեցին կռոց նոցա, եւ եղեւ նոցա ՚ի գայթագղութիւն։
36 Ծառայեցին նրանց կուռքերին, որոնք իրենց գայթակղութիւնը դարձան:
36 Եւ անոնց կուռքերուն ծառայեցին Ու անոնք իրենց որոգայթ եղան։
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105:36105:36 служили истуканам их, {которые} были для них сетью,
105:36 καὶ και and; even ἐδούλευσαν δουλευω give allegiance; subject τοῖς ο the γλυπτοῖς γλυπτος he; him καὶ και and; even ἐγενήθη γινομαι happen; become αὐτοῖς αυτος he; him εἰς εις into; for σκάνδαλον σκανδαλον snare
105:36 וַ wa וְ and יַּ֣ךְ yyˈaḵ נכה strike כָּל־ kol- כֹּל whole בְּכֹ֣ור bᵊḵˈôr בְּכֹר first-born בְּ bᵊ בְּ in אַרְצָ֑ם ʔarṣˈām אֶרֶץ earth רֵ֝אשִׁ֗ית ˈrēšˈîṯ רֵאשִׁית beginning לְ lᵊ לְ to כָל־ ḵol- כֹּל whole אֹונָֽם׃ ʔônˈām אֹון generative power
105:36. et servierunt sculptilibus eorum et factum est eis in scandalumAnd served their idols, and it became a stumblingblock to them.
36. And they served their idols; which became a snare unto them:
105:36. And he struck all the first-born in their land, the first-fruits of all their labor.
And they served their idols: which were a snare unto them:

105:36 служили истуканам их, {которые} были для них сетью,
105:36
καὶ και and; even
ἐδούλευσαν δουλευω give allegiance; subject
τοῖς ο the
γλυπτοῖς γλυπτος he; him
καὶ και and; even
ἐγενήθη γινομαι happen; become
αὐτοῖς αυτος he; him
εἰς εις into; for
σκάνδαλον σκανδαλον snare
105:36
וַ wa וְ and
יַּ֣ךְ yyˈaḵ נכה strike
כָּל־ kol- כֹּל whole
בְּכֹ֣ור bᵊḵˈôr בְּכֹר first-born
בְּ bᵊ בְּ in
אַרְצָ֑ם ʔarṣˈām אֶרֶץ earth
רֵ֝אשִׁ֗ית ˈrēšˈîṯ רֵאשִׁית beginning
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
אֹונָֽם׃ ʔônˈām אֹון generative power
105:36. et servierunt sculptilibus eorum et factum est eis in scandalum
And served their idols, and it became a stumblingblock to them.
105:36. And he struck all the first-born in their land, the first-fruits of all their labor.
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Adam Clarke: Commentary on the Bible - 1831
106:36: They served their idols - עצביהם atsabbeyhem, their labors or griefs - idols, so called because of the pains taken in forming them, the labor in worshipping them, and the grief occasioned by the Divine judgments against the people for their idolatry.
Albert Barnes: Notes on the Bible - 1834
106:36: And they served their idols - Jdg 2:12-13, Jdg 2:17, Jdg 2:19; Jdg 3:6-7.
Which were a snare unto them - Like the snares or toils by which birds and wild beasts are caught. That is, they were taken unawares; they were in danger when they did not perceive it; they fell when they thought themselves safe. The bird and the wild beast approach the snare, unconscious of danger; so the friend of God approaches the temptations which are spread out before him by the enemy of souls - and, ere he is aware, he is a captive, and has fallen. Nothing could better describe the way in which the people of God are led into sin than the arts by which birds are caught by the fowler, and wild beasts by the hunter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:36: And: Psa 78:58; Exo 34:15, Exo 34:16; Jdg 2:12, Jdg 2:13, Jdg 2:17, Jdg 2:19, Jdg 3:5-7, Jdg 10:6; Kg2 17:8-11, Kg2 17:16, Kg2 17:17; Ch2 33:2-9; Ezek. 16:15-63, Eze 20:28-32
which: Exo 23:33; Deu 7:16; Jos 23:13; Jdg 2:3, Jdg 2:14, Jdg 2:15
John Gill
106:36 And they served their idols,.... Of gold and silver, wood and stone; the works of men's hands, senseless creatures; which are nothing in the world, and bring grief and sorrow to the worshippers of them, from whence they have their name here given them; see Ps 16:4. They served "their" idols, the idols of the Canaanites, who were dispossessed of their land for their idolatries and other sins; and these Israelites were put in their place. They served those which they were ordered to destroy; they who knew the true God, whose servants they were, or ought to have been, and professed to be, and were so called; and yet served the idols of the nations driven out before them. Which were a snare unto them; either the Canaanites were, who were left in the land, with whom they mixed, and whose works they learned; these ensnared them, and drew them into idolatry, Josh 23:13, or the idols they worshipped, which were the cause of many evils and calamities, Judg 2:3, or the act of serving and worshipping them, Ex 23:33. They were by these means like a bird or beast in a snare, and brought into trouble and distress, out of which they could not extricate themselves.
105:37105:37: Զոհեցին զուստերս եւ զդստերս իւրեանց դիւաց,
37 Իրենց որդիներին ու դուստրերին զոհեցին դեւերին,
37 Իրենց տղաքներն ու աղջիկները Դեւերուն զոհեցին
Զոհեցին զուստերս եւ զդստերս իւրեանց դիւաց, եւ հեղին արիւն ամբիծ:

105:37: Զոհեցին զուստերս եւ զդստերս իւրեանց դիւաց,
37 Իրենց որդիներին ու դուստրերին զոհեցին դեւերին,
37 Իրենց տղաքներն ու աղջիկները Դեւերուն զոհեցին
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105:37105:37 и приносили сыновей своих и дочерей своих в жертву бесам;
105:37 καὶ και and; even ἔθυσαν θυω immolate; sacrifice τοὺς ο the υἱοὺς υιος son αὐτῶν αυτος he; him καὶ και and; even τὰς ο the θυγατέρας θυγατηρ daughter αὐτῶν αυτος he; him τοῖς ο the δαιμονίοις δαιμονιον demon
105:37 וַֽ֭ ˈwˈa וְ and יֹּוצִיאֵם yyôṣîʔˌēm יצא go out בְּ bᵊ בְּ in כֶ֣סֶף ḵˈesef כֶּסֶף silver וְ wᵊ וְ and זָהָ֑ב zāhˈāv זָהָב gold וְ wᵊ וְ and אֵ֖ין ʔˌên אַיִן [NEG] בִּ bi בְּ in שְׁבָטָ֣יו šᵊvāṭˈāʸw שֵׁבֶט rod כֹּושֵֽׁל׃ kôšˈēl כשׁל stumble
105:37. et immolaverunt filios suos et filias suas daemonibusAnd they sacrificed their sons, and their daughters to devils.
37. Yea, they sacrificed their sons and their daughters unto demons,
105:37. And he led them out with silver and gold, and there was not an infirm one among their tribes.
Yea, they sacrificed their sons and their daughters unto devils:

105:37 и приносили сыновей своих и дочерей своих в жертву бесам;
105:37
καὶ και and; even
ἔθυσαν θυω immolate; sacrifice
τοὺς ο the
υἱοὺς υιος son
αὐτῶν αυτος he; him
καὶ και and; even
τὰς ο the
θυγατέρας θυγατηρ daughter
αὐτῶν αυτος he; him
τοῖς ο the
δαιμονίοις δαιμονιον demon
105:37
וַֽ֭ ˈwˈa וְ and
יֹּוצִיאֵם yyôṣîʔˌēm יצא go out
בְּ bᵊ בְּ in
כֶ֣סֶף ḵˈesef כֶּסֶף silver
וְ wᵊ וְ and
זָהָ֑ב zāhˈāv זָהָב gold
וְ wᵊ וְ and
אֵ֖ין ʔˌên אַיִן [NEG]
בִּ bi בְּ in
שְׁבָטָ֣יו šᵊvāṭˈāʸw שֵׁבֶט rod
כֹּושֵֽׁל׃ kôšˈēl כשׁל stumble
105:37. et immolaverunt filios suos et filias suas daemonibus
And they sacrificed their sons, and their daughters to devils.
105:37. And he led them out with silver and gold, and there was not an infirm one among their tribes.
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Adam Clarke: Commentary on the Bible - 1831
106:37: They sacrificed their sons and their daughters unto devils - See Kg2 16:3; Isa 57:5; Eze 16:20; ezekiel Eze 20:26. That causing their sons and their daughters to pass through the fire to Moloch did not always mean they burnt them to death in the flames, is very probable. But all the heathen had human sacrifices; of this their history is full. Unto devils, לשדים lashshedim, to demons. Devil is never in Scripture used in the plural; there is but One devil, though there are Many demons.
Albert Barnes: Notes on the Bible - 1834
106:37: Yea, they sacrificed their sons and their daughters - See Kg2 16:3; Eze 16:20; Eze 20:31; Isa 57:5.
Unto devils - Hebrew, שׁדים shê diym. The Septuagint, δαιμονίοις daimoniois, "demons." So the Vulgate, "daemoniis." The word is used only in the plural number, and is applied to idols. It occurs only in this place, and in Deu 32:17. On the meaning of this, see the notes at Co1 10:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:37: they sacrificed: However unnatural and horrid human sacrifices may appear, it is certain, that they did not only exist, but almost universally pRev_ailed in the heathen world, especially among the Canaanites and Phoenicians. Deu 12:30, Deu 12:31, Deu 18:10; Kg2 16:3, Kg2 17:17, Kg2 21:6; Isa 57:5; Jer 7:31, Jer 32:35; Eze 16:20, Eze 16:21, Eze 20:26, Eze 23:37, Eze 23:47
devils: Lev 17:7; Deu 32:17; Ch2 11:15; Co1 10:20; Rom 9:20
Geneva 1599
106:37 Yea, they sacrificed their (u) sons and their daughters unto devils,
(u) He shows how monstrous a thing idolatry is, which can win us to things abhorring to nature, while God's word cannot obtain small things.
John Gill
106:37 Yea, they sacrificed their sons and their daughters unto devils. Who have their name here given them from a word that signifies to waste and destroy, they being the destroyers of mankind. So the Targum renders it by which signifies spirits noxious and hurtful; but R. Elias Levita, in his Tishbi, p. 233, says it is a mistake to derive it from the root which signifies to waste and destroy; for then he says the "daleth" should have a "dagesh"; but does not tell us from whence it is derived. De Dieu, on Mt 9:32, derives it from the Arabic word "to rule", for these demons were heroes, princes who ruled over others, and so were reckoned among the gods. As Satan, the head of them, was a murderer from the beginning, the cause of the ruin of our first parents, and of all their posterity; and may be truly called, as the king of the locusts is, "Apollyon" or "Abaddon", Jn 8:44 these the Israelites sacrificed unto, as the Gentiles did, Lev 17:7 and not lambs and rams, sheep, goats, and bullocks, but their sons and daughters; which they not only caused to pass through the fire to Moloch, which was a lustration of them by the flame, or causing them to pass between two fires; but they sacrificed them to be devoured, and actually burned them; see Jer 7:31. From whence we may see of what a hardening nature sin is, and how by degrees persons may be brought to commit things the most shocking to nature, and which they some time before shuddered at. First, these Israelites mix themselves with the Heathens they spared, whom they should have destroyed; then they learn, by being among them, to do as they did, to walk in the vanity of their minds like them; and then they are enticed to serve their idols, and at last to sacrifice their sons and daughters to devils; which was no other than murder, and that of the most heinous nature: as follows.
John Wesley
106:37 Devils - They did not worship God as they pretended, but devils in their idols; for those spirits, which were supposed by the Heathen idolaters to inhabit in their images, were not good spirits, but evil spirits, or devils.
Robert Jamieson, A. R. Fausset and David Brown
106:37 unto devils--Septuagint, "demons" (compare 1Cor 10:20), or "evil spirits."
105:38105:38: եւ հեղին արիւն անբիծ։ Արիւն ուստերաց եւ դստերաց իւրեանց, զոր զոհեցին կռոցն Քանանու[7448]։ [7448] Ոմանք.Եւ դստերաց նոցա, զոր։
38 եւ անմեղ արիւն թափեցին՝ արիւնն իրենց որդիների ու դուստրերի, որ զոհեցին Քանանի կուռքերին:
38 Անմեղ արիւն թափեցին, Իրենց տղաքներուն ու աղջիկներուն արիւնը, Որոնք զոհեցին Քանանի կուռքերուն։Երկիրը պղծուեցաւ արիւնով։
զարիւն ուստերաց եւ դստերաց իւրեանց, զոր զոհեցին կռոցն Քանանու. շաղախեցաւ երկիր յարենէ նոցա:

105:38: եւ հեղին արիւն անբիծ։ Արիւն ուստերաց եւ դստերաց իւրեանց, զոր զոհեցին կռոցն Քանանու[7448]։
[7448] Ոմանք.Եւ դստերաց նոցա, զոր։
38 եւ անմեղ արիւն թափեցին՝ արիւնն իրենց որդիների ու դուստրերի, որ զոհեցին Քանանի կուռքերին:
38 Անմեղ արիւն թափեցին, Իրենց տղաքներուն ու աղջիկներուն արիւնը, Որոնք զոհեցին Քանանի կուռքերուն։Երկիրը պղծուեցաւ արիւնով։
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105:38105:38 проливали кровь невинную, кровь сыновей своих и дочерей своих, которых приносили в жертву идолам Ханаанским, и осквернилась земля кровью;
105:38 καὶ και and; even ἐξέχεαν εκχεω pour out; drained αἷμα αιμα blood; bloodstreams ἀθῷον αθωος guiltless αἷμα αιμα blood; bloodstreams υἱῶν υιος son αὐτῶν αυτος he; him καὶ και and; even θυγατέρων θυγατηρ daughter ὧν ος who; what ἔθυσαν θυω immolate; sacrifice τοῖς ο the γλυπτοῖς γλυπτος Chanaan; Khanaan καὶ και and; even ἐφονοκτονήθη φονοκτονεω the γῆ γη earth; land ἐν εν in τοῖς ο the αἵμασιν αιμα blood; bloodstreams
105:38 שָׂמַ֣ח śāmˈaḥ שׂמח rejoice מִצְרַ֣יִם miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in צֵאתָ֑ם ṣēṯˈām יצא go out כִּֽי־ kˈî- כִּי that נָפַ֖ל nāfˌal נפל fall פַּחְדָּ֣ם paḥdˈām פַּחַד trembling עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
105:38. et effuderunt sanguinem innocentem sanguinem filiorum suorum et filiarum suarum quos immolaverunt sculptilibus Chanaan et polluta est terra sanguinibusAnd they shed innocent blood: the blood of their sons and of their daughters which they sacrificed to the idols of Chanaan. And the land was polluted with blood,
38. And shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan; and the land was polluted with blood.
105:38. Egypt was joyful at their departure, for the fear of them lay heavy upon them.
And shed innocent blood, [even] the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood:

105:38 проливали кровь невинную, кровь сыновей своих и дочерей своих, которых приносили в жертву идолам Ханаанским, и осквернилась земля кровью;
105:38
καὶ και and; even
ἐξέχεαν εκχεω pour out; drained
αἷμα αιμα blood; bloodstreams
ἀθῷον αθωος guiltless
αἷμα αιμα blood; bloodstreams
υἱῶν υιος son
αὐτῶν αυτος he; him
καὶ και and; even
θυγατέρων θυγατηρ daughter
ὧν ος who; what
ἔθυσαν θυω immolate; sacrifice
τοῖς ο the
γλυπτοῖς γλυπτος Chanaan; Khanaan
καὶ και and; even
ἐφονοκτονήθη φονοκτονεω the
γῆ γη earth; land
ἐν εν in
τοῖς ο the
αἵμασιν αιμα blood; bloodstreams
105:38
שָׂמַ֣ח śāmˈaḥ שׂמח rejoice
מִצְרַ֣יִם miṣrˈayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
צֵאתָ֑ם ṣēṯˈām יצא go out
כִּֽי־ kˈî- כִּי that
נָפַ֖ל nāfˌal נפל fall
פַּחְדָּ֣ם paḥdˈām פַּחַד trembling
עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
105:38. et effuderunt sanguinem innocentem sanguinem filiorum suorum et filiarum suarum quos immolaverunt sculptilibus Chanaan et polluta est terra sanguinibus
And they shed innocent blood: the blood of their sons and of their daughters which they sacrificed to the idols of Chanaan. And the land was polluted with blood,
105:38. Egypt was joyful at their departure, for the fear of them lay heavy upon them.
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Albert Barnes: Notes on the Bible - 1834
106:38: And shed innocent blood ... - The blood of those who had committed no crime; who did not "deserve" the treatment which they received. That is, they were sacrificed "as" innocent persons, and "because" it was believed that they "were" innocent: the pure for the impure; the holy for the unholy. It was on the general principle that a sacrifice for sin must be itself pure, or it could not be offered in the place of the guilty; that an offering made for one who had violated law must be by one who had "not" violated it. This was the principle on which "lambs" were offered in sacrifice. It is on this principle that the atonement for sin by the Lord Jesus was made; on this depend its efficacy and its value.
And the land was polluted with blood - That is, Either so much blood was thus poured out, that it might be said that the very land was polluted with it; or, the sin itself was so great, that it seemed to defile and pollute the whole land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:38: shed: Deu 21:9; Kg2 21:16, Kg2 24:4; Jer 2:34
the land: Num 35:33; Isa 1:15, Isa 26:21; Eze 7:23, Eze 22:3
John Gill
106:38 And shed innocent blood,.... The blood of innocent persons; not that any of Adam's posterity, descending from him by ordinary generation, are strictly and properly innocent, or free from sin; self-righteous persons have thought themselves, touching the righteousness of the law, blameless; and some perfectionists have pretended to be free from sin, but are not such; they who are justified by the righteousness of Christ, and washed in his blood, are, so considered, all fair and without spot; are without fault before the throne, and unreproveable in the sight of God: but, considered in themselves, are not without sin; only the man Christ Jesus is perfectly holy and free from sin, being born of a virgin, under the overshadowing of the Holy Ghost; otherwise all descending from Adam sinned in him, are conceived in sin, and polluted with it; nor can a clean thing be brought out of an unclean, no, not one: though infants may be said to be innocent in comparison of adult persons, guilty of actual transgressions, who have lived in sin, and committed many gross iniquities; as also they may be so called as being undeserving of such barbarous and inhuman usage here mentioned.
Even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan; this was a further aggravation of their wickedness, that it was not only innocent blood, but the blood of their own children, they shed; their own flesh and blood, pieces of themselves; and their near alliance to them gave them no power over their lives; but, on the contrary, the nearer they were in blood to them, the greater and more horrid was their sin; and what still added to it was, that they were the idols of Canaan, of that people whom the Lord abhorred, and had drove out before them, and had given their land; to them they sacrificed them; so that here was a complication of wickedness in this affair.
And the land was polluted with blood; with innocent blood, the blood of their own children; with the sins of murder, as the Targum; which only can be cleansed with the blood of the murderers, Num 35:33, even the land which the Lord separated from all others for his people; in which his tabernacle was placed, and his worship set up, and therefore called the holy land, Zech 2:12.
Robert Jamieson, A. R. Fausset and David Brown
106:38 polluted with blood--literally, "blood," or "murder" (Ps 5:6; Ps 26:9).
105:39105:39: Շաղախեցաւ երկիր յարենէ նոցա եւ պղծեցաւ ՚ի գործոց նոցա, զի պոռնկեցա՛ն ՚ի գնացս իւրեանց։
39 Երկիրը շաղախուեց նրանց արեամբ, ու պղծուեց նրանց գործերից, քանզի պոռնկացան իրենց ընթացքով:
39 Իրենց գործերովը պղծուեցան Ու իրենց ըրածներովը պոռնկութիւն ըրին
Եւ [649]պղծեցաւ ի գործոց նոցա, զի`` պոռնկեցան ի գնացս իւրեանց:

105:39: Շաղախեցաւ երկիր յարենէ նոցա եւ պղծեցաւ ՚ի գործոց նոցա, զի պոռնկեցա՛ն ՚ի գնացս իւրեանց։
39 Երկիրը շաղախուեց նրանց արեամբ, ու պղծուեց նրանց գործերից, քանզի պոռնկացան իրենց ընթացքով:
39 Իրենց գործերովը պղծուեցան Ու իրենց ըրածներովը պոռնկութիւն ըրին
zohrab-1805▾ eastern-1994▾ western am▾
105:39105:39 оскверняли себя делами своими, блудодействовали поступками своими.
105:39 καὶ και and; even ἐμιάνθη μιαινω taint; defile ἐν εν in τοῖς ο the ἔργοις εργον work αὐτῶν αυτος he; him καὶ και and; even ἐπόρνευσαν πορνευω prostitute; depraved ἐν εν in τοῖς ο the ἐπιτηδεύμασιν επιτηδευμα he; him
105:39 פָּרַ֣שׂ pārˈaś פרשׂ spread out עָנָ֣ן ʕānˈān עָנָן cloud לְ lᵊ לְ to מָסָ֑ךְ māsˈāḵ מָסָךְ covering וְ֝ ˈw וְ and אֵ֗שׁ ʔˈēš אֵשׁ fire לְ lᵊ לְ to הָאִ֥יר hāʔˌîr אור be light לָֽיְלָה׃ lˈāyᵊlā לַיְלָה night
105:39. et coinquinati sunt in operibus suis et fornicati sunt in studiis suisAnd was defiled with their works: and they went aside after their own inventions.
39. Thus were they defiled with their works, and went a whoring in their doings.
105:39. He spread a cloud for their protection, and a fire, to give them light through the night.
Thus were they defiled with their own works, and went a whoring with their own inventions:

105:39 оскверняли себя делами своими, блудодействовали поступками своими.
105:39
καὶ και and; even
ἐμιάνθη μιαινω taint; defile
ἐν εν in
τοῖς ο the
ἔργοις εργον work
αὐτῶν αυτος he; him
καὶ και and; even
ἐπόρνευσαν πορνευω prostitute; depraved
ἐν εν in
τοῖς ο the
ἐπιτηδεύμασιν επιτηδευμα he; him
105:39
פָּרַ֣שׂ pārˈaś פרשׂ spread out
עָנָ֣ן ʕānˈān עָנָן cloud
לְ lᵊ לְ to
מָסָ֑ךְ māsˈāḵ מָסָךְ covering
וְ֝ ˈw וְ and
אֵ֗שׁ ʔˈēš אֵשׁ fire
לְ lᵊ לְ to
הָאִ֥יר hāʔˌîr אור be light
לָֽיְלָה׃ lˈāyᵊlā לַיְלָה night
105:39. et coinquinati sunt in operibus suis et fornicati sunt in studiis suis
And was defiled with their works: and they went aside after their own inventions.
105:39. He spread a cloud for their protection, and a fire, to give them light through the night.
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Adam Clarke: Commentary on the Bible - 1831
106:39: And went a whoring - By fornication, whoredom, and idolatry, the Scripture often expresses idolatry and idolatrous acts. I have given the reason of this in other places. Besides being false to the true God, to whom they are represented as betrothed and married, (and their acts of idolatry were breaches of this solemn engagement), the worship of idols was frequently accompanied with various acts of impurity.
The translation in the Anglo-Saxon is very remarkable: and they fornicated. In Anglo-Saxon, signifies to fire, to ignite; to commit adultery. So is a prostitute, a whore; and is to go a whoring, to fornicate; probably from, or to fire, and to lie, or a glutton, - one who lies with fire, who is ignited by it, who is greedily intent upon the act by which he is inflamed. And do not the words themselves show that in former times whoredom was punished, as it is now, by a disease which produces the sensation of burning in the unhappy prostitutes, whether male or female? And to this meaning the following seems particularly to be applicable.
Albert Barnes: Notes on the Bible - 1834
106:39: Thus were they defiled with their own works - By their very attempts to deliver themselves from sin. They were corrupt, and the consciousness that they were sinners led them to the commission of even greater enormities in attempting to expiate their guilt, even by the sacrifice of their own sons and daughters. Thus all the religions of the pagan begin in sin, and end in sin. The consciousness of sin only leads to the commission of greater sin; to all the abominations of idol-worship; to the sacrifice - the murder - of the innocent, with the vain hope of thus making expiation for their crimes. Sinners have never yet been able to devise a way by which they may make themselves pure. It is only the great Sacrifice made on the cross which meets the case; which provides expiation; and which saves from future sin.
And went a whoring - Apostacy from God and backsliding are ofen illustrated in the Scriptures by the violation of the marriage compact, as the relation between God and his people is often compared with the relation between a husband and wife. Compare Isa 62:5; Jer 3:14; Jer 7:9; Jer 13:27; Eze 16:20, Eze 16:22, Eze 16:25, Eze 16:33-34; Eze 23:17.
With their own inventions - More literally, With their own works. See the notes at Psa 106:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:39: defiled: Isa 24:5, Isa 24:6, Isa 59:3; Eze 20:18, Eze 20:30, Eze 20:31, Eze 20:43
went: Exo 34:16; Lev 17:7, Lev 20:5, Lev 20:6; Num 15:39; Jer 3:1, Jer 3:2, Jer 3:6-9; Ezek. 16:15-63; Ezek. 23:3-49; Hos 9:1; Rev 17:1-6
their own: Psa 106:29
Geneva 1599
106:39 Thus were they defiled with their own works, and went (x) a whoring with their own inventions.
(x) Then true chastity is to cleave wholly and only to God.
John Gill
106:39 Thus were they defiled with their own works,.... Not the land only, but they themselves also; or "with their works" (a), with the works of the Heathen they learned, Ps 106:35, or rather with their own works, the works of the flesh, especially their shocking idolatries: sin is of a defiling nature; it has defiled all men, it defiles all of men, all the faculties of their souls, and all the members of their bodies; nor can anything truly and thoroughly cleanse from it but the blood of Christ: even men's works of righteousness are as filthy rags and defiling, and much more their evil works.
And went a whoring with their own inventions; after other gods; idolatry is often in Scripture signified by whoredom; the idolatry of Israel and Judah is represented by two harlots and their lewd practices, in Ezek 23:1 and hence the apostate church of Rome is compared to a whore, because of her idolatry, Rev_ 17:1.
(a) "operibus earum", Muis; so Ainsworth.
105:40105:40: Բարկացաւ սրտմտութեամբ Տէր ՚ի վերայ ժողովրդեան իւրոյ, եւ գարշեցոյց զժառանգութիւն իւր յոյժ։
40 Սրտնեղած բարկացաւ Տէրն իր ժողովրդի վրայ, եւ խիստ զզուեց իր ժառանգութիւնից:
40 Ուստի Տէրոջը բարկութիւնը բորբոքեցաւ իր ժողովուրդին վրայ Ու զզուեցաւ իր ժառանգութենէն։
Բարկացաւ սրտմտութեամբ Տէր ի վերայ ժողովրդեան իւրոյ, եւ գարշեցոյց զժառանգութիւն իւր յոյժ:

105:40: Բարկացաւ սրտմտութեամբ Տէր ՚ի վերայ ժողովրդեան իւրոյ, եւ գարշեցոյց զժառանգութիւն իւր յոյժ։
40 Սրտնեղած բարկացաւ Տէրն իր ժողովրդի վրայ, եւ խիստ զզուեց իր ժառանգութիւնից:
40 Ուստի Տէրոջը բարկութիւնը բորբոքեցաւ իր ժողովուրդին վրայ Ու զզուեցաւ իր ժառանգութենէն։
zohrab-1805▾ eastern-1994▾ western am▾
105:40105:40 И воспылал гнев Господа на народ Его, и возгнушался Он наследием Своим
105:40 καὶ και and; even ὠργίσθη οργιζω impassioned; anger θυμῷ θυμος provocation; temper κύριος κυριος lord; master ἐπὶ επι in; on τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even ἐβδελύξατο βδελυσσω abominate; loathsome τὴν ο the κληρονομίαν κληρονομια inheritance αὐτοῦ αυτος he; him
105:40 שָׁאַ֣ל šāʔˈal שׁאל ask וַ wa וְ and יָּבֵ֣א yyāvˈē בוא come שְׂלָ֑ו śᵊlˈāw שְׂלָו quail וְ wᵊ וְ and לֶ֥חֶם lˌeḥem לֶחֶם bread שָׁ֝מַ֗יִם ˈšāmˈayim שָׁמַיִם heavens יַשְׂבִּיעֵֽם׃ yaśbîʕˈēm שׂבע be sated
105:40. iratus est itaque furor Domini in populum suum et abominatus est hereditatem suamAnd the Lord was exceedingly angry with his people: and he abhorred his inheritance.
40. Therefore was the wrath of the LORD kindled against his people, and he abhorred his inheritance.
105:40. They petitioned, and the quail came; and he satisfied them with the bread of heaven.
Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance:

105:40 И воспылал гнев Господа на народ Его, и возгнушался Он наследием Своим
105:40
καὶ και and; even
ὠργίσθη οργιζω impassioned; anger
θυμῷ θυμος provocation; temper
κύριος κυριος lord; master
ἐπὶ επι in; on
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
ἐβδελύξατο βδελυσσω abominate; loathsome
τὴν ο the
κληρονομίαν κληρονομια inheritance
αὐτοῦ αυτος he; him
105:40
שָׁאַ֣ל šāʔˈal שׁאל ask
וַ wa וְ and
יָּבֵ֣א yyāvˈē בוא come
שְׂלָ֑ו śᵊlˈāw שְׂלָו quail
וְ wᵊ וְ and
לֶ֥חֶם lˌeḥem לֶחֶם bread
שָׁ֝מַ֗יִם ˈšāmˈayim שָׁמַיִם heavens
יַשְׂבִּיעֵֽם׃ yaśbîʕˈēm שׂבע be sated
105:40. iratus est itaque furor Domini in populum suum et abominatus est hereditatem suam
And the Lord was exceedingly angry with his people: and he abhorred his inheritance.
105:40. They petitioned, and the quail came; and he satisfied them with the bread of heaven.
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Adam Clarke: Commentary on the Bible - 1831
106:40: Therefore was the wrath of the Lord kindled - God kindled a fire in his judgments for those who by their flagitious conduct had inflamed themselves with their idols, and the impure rites with which they were worshipped.
Albert Barnes: Notes on the Bible - 1834
106:40: Therefore was the wrath of the Lord kindled against his people - Anger is often compared with a fire; as we say now, a man is "inflamed" with passion. See Est 1:12; Lam 2:3; Psa 79:5; Psa 89:46; Jer 4:4; Jdg 2:14. Of course, this must be taken in a manner appropriate to God. It means that his treatment of his offending people was as if he were burning with wrath against them.
Insomuch that he abhorred his own inheritance - He was offended with his people; he treated them "as if" they were an abomination to him. He punished them; he cast them off; he left them to the just results of their own conduct. Were ever any writers more candid and honest than the sacred penmen? There is no effort to vindicate the nation; there is no apology offered for them; there is no concealment of their guilt; there is no attempt to soften the statement in regard to the feelings of God toward them. Their conduct was abominable; they deserved the divine displeasure; they were ungrateful, evil, and rebellious; and the sacred writers do not hesitate to admit the truth of this to the fullest extent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:40: the wrath: Psa 78:59-62; Jdg 2:14, Jdg 2:20, Jdg 3:8; Neh 9:27-38
insomuch: Lev 20:23; Deu 32:19; Zac 11:8
his own: Psa 74:1; Deu 9:29; Lam 2:7
John Gill
106:40 Therefore was the wrath of the Lord kindled against his people,.... Sin is the cause of wrath, which is compared to fire kindled by the breath of the Almighty, and is intolerable; this shows that the offence must be very great, as to incense the Lord against a people he had chosen above all others to be his peculiar people; as well as it was an aggravation, of their sin, so highly to provoke the Lord, whom they had vouched to be their God. There may be appearances of wrath for sin against those who are the Lord's people in the highest and best sense.
Insomuch that he abhorred his own inheritance; the people of Israel, whom he had chosen for his inheritance, and were his portion, and the lot of his inheritance. This must be understood of the body of the people, not of every individual; not of the remnant according to the election of grace among them, of which there were some in all ages; for this would be contrary to his love, and the unchangeableness of it: and however not of the persons of his people, but of their sins; and of the appearances of his providence towards them, which look like wrath, indignation, and abhorrence; for God will not cast off his people, nor forsake his inheritance, Ps 94:14 the following verses explain this wrath and abhorrence. The Targum in the king's Bible is,
"the Word of the Lord abhorred,''
&c. see Zech 11:8.
Robert Jamieson, A. R. Fausset and David Brown
106:40 Those nations first seduced and then oppressed them (compare Judg 1:34; Judg 2:14; Judg 3:30). Their apostasies ungratefully repaid God's many mercies till He finally abandoned them to punishment (Lev 26:39).
105:41105:41: Մատնեաց զնոսա ՚ի ձեռս հեթանոսաց, տիրեցին նոցա ատելիք իւրեանց
41 Նրանց մատնեց հեթանոսների ձեռքը, եւ իրենց ատողները տիրեցին նրանց:
41 Զանոնք հեթանոսներուն ձեռքը մատնեց Ու զանոնք ատողները տիրեցին անոնց վրայ։
մատնեաց զնոսա ի ձեռս հեթանոսաց, տիրեցին նոցա ատելիք իւրեանց:

105:41: Մատնեաց զնոսա ՚ի ձեռս հեթանոսաց, տիրեցին նոցա ատելիք իւրեանց
41 Նրանց մատնեց հեթանոսների ձեռքը, եւ իրենց ատողները տիրեցին նրանց:
41 Զանոնք հեթանոսներուն ձեռքը մատնեց Ու զանոնք ատողները տիրեցին անոնց վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
105:41105:41 и предал их в руки язычников, и ненавидящие их стали обладать ими.
105:41 καὶ και and; even παρέδωκεν παραδιδωμι betray; give over αὐτοὺς αυτος he; him εἰς εις into; for χεῖρας χειρ hand ἐθνῶν εθνος nation; caste καὶ και and; even ἐκυρίευσαν κυριευω lord; master αὐτῶν αυτος he; him οἱ ο the μισοῦντες μισεω hate αὐτούς αυτος he; him
105:41 פָּ֣תַח pˈāṯaḥ פתח open צ֭וּר ˈṣûr צוּר rock וַ wa וְ and יָּז֣וּבוּ yyāzˈûvû זוב flow מָ֑יִם mˈāyim מַיִם water הָ֝לְכ֗וּ ˈhālᵊḵˈû הלך walk בַּ ba בְּ in † הַ the צִּיֹּ֥ות ṣṣiyyˌôṯ צִיָּה dry country נָהָֽר׃ nāhˈār נָהָר stream
105:41. et dedit eos in manu gentium et dominati sunt eorum qui oderant eosAnd he delivered them into the hands of the nations: and they that hated them had dominion over them.
41. And he gave them into the hand of the nations; and they that hated them ruled over them.
105:41. He ruptured the rock and the waters flowed: rivers gushed in the dry land.
And he gave them into the hand of the heathen; and they that hated them ruled over them:

105:41 и предал их в руки язычников, и ненавидящие их стали обладать ими.
105:41
καὶ και and; even
παρέδωκεν παραδιδωμι betray; give over
αὐτοὺς αυτος he; him
εἰς εις into; for
χεῖρας χειρ hand
ἐθνῶν εθνος nation; caste
καὶ και and; even
ἐκυρίευσαν κυριευω lord; master
αὐτῶν αυτος he; him
οἱ ο the
μισοῦντες μισεω hate
αὐτούς αυτος he; him
105:41
פָּ֣תַח pˈāṯaḥ פתח open
צ֭וּר ˈṣûr צוּר rock
וַ wa וְ and
יָּז֣וּבוּ yyāzˈûvû זוב flow
מָ֑יִם mˈāyim מַיִם water
הָ֝לְכ֗וּ ˈhālᵊḵˈû הלך walk
בַּ ba בְּ in
הַ the
צִּיֹּ֥ות ṣṣiyyˌôṯ צִיָּה dry country
נָהָֽר׃ nāhˈār נָהָר stream
105:41. et dedit eos in manu gentium et dominati sunt eorum qui oderant eos
And he delivered them into the hands of the nations: and they that hated them had dominion over them.
105:41. He ruptured the rock and the waters flowed: rivers gushed in the dry land.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41. "Предал их в руки язычников" - вероятно, здесь разумеется пленение вавилонянами.
Albert Barnes: Notes on the Bible - 1834
106:41: And he gave them into the hand of the heathen - That is, of foreign nations. They were indeed "pagans," in the sense in which that term is used now - that is, they were ignorant of the true God, and worshipped idols; but that idea is not necessarily in the original word. The word "Gentiles" expresses all that the word implies.
And they that hated them ruled over them - Had them in subjection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:41: he gave: Deu 32:30; Jdg 2:14, Jdg 3:8, Jdg 3:12, Jdg 4:1, Jdg 4:2, Jdg 6:1-6, Jdg 10:7-18; Neh 9:27-38
and they: Deu 28:25, Deu 28:29, Deu 28:33, Deu 28:48
John Gill
106:41 And he gave them into the hand of the Heathen,.... In the times of the judges; as into the hands of the Mesopotamians, Moabites, Canaanites, Midianites, and Philistines, to whom they became tributaries; see the book of Judges.
And they that hated them ruled over them; as it was threatened and foretold they should, in case they did not observe the law of God, Lev 26:17.
105:42105:42: եւ թշնամիք իւրեանց նեղեցին զնոսա, եւ խոնարհ եղեն ՚ի ներքոյ ձեռաց նոցա։
42 Իրենց թշնամիները նեղեցին նրանց, եւ նրանք խեղճացան նրանց ձեռքի տակ:
42 Անոնց թշնամիները նեղեցին զանոնք Ու անոնց ձեռքին տակ խոնարհեցան։
Եւ թշնամիք իւրեանց նեղեցին զնոսա, եւ խոնարհ եղեն ի ներքոյ ձեռաց նոցա:

105:42: եւ թշնամիք իւրեանց նեղեցին զնոսա, եւ խոնարհ եղեն ՚ի ներքոյ ձեռաց նոցա։
42 Իրենց թշնամիները նեղեցին նրանց, եւ նրանք խեղճացան նրանց ձեռքի տակ:
42 Անոնց թշնամիները նեղեցին զանոնք Ու անոնց ձեռքին տակ խոնարհեցան։
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105:42105:42 Враги их утесняли их, и они смирялись под рукою их.
105:42 καὶ και and; even ἔθλιψαν θλιβω pressure; press against αὐτοὺς αυτος he; him οἱ ο the ἐχθροὶ εχθρος hostile; enemy αὐτῶν αυτος he; him καὶ και and; even ἐταπεινώθησαν ταπεινοω humble; bring low ὑπὸ υπο under; by τὰς ο the χεῖρας χειρ hand αὐτῶν αυτος he; him
105:42 כִּֽי־ kˈî- כִּי that זָ֭כַר ˈzāḵar זכר remember אֶת־ ʔeṯ- אֵת [object marker] דְּבַ֣ר dᵊvˈar דָּבָר word קָדְשֹׁ֑ו qoḏšˈô קֹדֶשׁ holiness אֶֽת־ ʔˈeṯ- אֵת [object marker] אַבְרָהָ֥ם ʔavrāhˌām אַבְרָהָם Abraham עַבְדֹּֽו׃ ʕavdˈô עֶבֶד servant
105:42. et adflixerunt eos inimici sui et humiliati sunt sub manu eorumAnd their enemies afflicted them: and they were humbled under their hands:
42. Their enemies also oppressed them, and they were brought into subjection under their hand.
105:42. For he had called to mind his holy word, which he kept near to his servant Abraham.
Their enemies also oppressed them, and they were brought into subjection under their hand:

105:42 Враги их утесняли их, и они смирялись под рукою их.
105:42
καὶ και and; even
ἔθλιψαν θλιβω pressure; press against
αὐτοὺς αυτος he; him
οἱ ο the
ἐχθροὶ εχθρος hostile; enemy
αὐτῶν αυτος he; him
καὶ και and; even
ἐταπεινώθησαν ταπεινοω humble; bring low
ὑπὸ υπο under; by
τὰς ο the
χεῖρας χειρ hand
αὐτῶν αυτος he; him
105:42
כִּֽי־ kˈî- כִּי that
זָ֭כַר ˈzāḵar זכר remember
אֶת־ ʔeṯ- אֵת [object marker]
דְּבַ֣ר dᵊvˈar דָּבָר word
קָדְשֹׁ֑ו qoḏšˈô קֹדֶשׁ holiness
אֶֽת־ ʔˈeṯ- אֵת [object marker]
אַבְרָהָ֥ם ʔavrāhˌām אַבְרָהָם Abraham
עַבְדֹּֽו׃ ʕavdˈô עֶבֶד servant
105:42. et adflixerunt eos inimici sui et humiliati sunt sub manu eorum
And their enemies afflicted them: and they were humbled under their hands:
105:42. For he had called to mind his holy word, which he kept near to his servant Abraham.
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Albert Barnes: Notes on the Bible - 1834
106:42: Their enemies also oppressed them - Septuagint, "Afflicted them," They invaded their country; they destroyed their vintages; they laid desolate their land; they made them captives.
And they were brought into subjection - Hebrew, made to bow.
John Gill
106:42 Their enemies also oppressed them,.... By taxes, and taking the increase of their fields and sustenance, which often obliged them to cry for a deliverer, who upon this was sent to them; see Judg 2:9.
And they were brought into subjection under their hand; or were humbled under their hand, as the Targum; they were not only made to submit to their enemies, but they were humbled before the Lord; brought to a sense of their sins, and acknowledgment of them, when the Lord appeared for their deliverance, as follows.
105:43105:43: Բազում անգամ փրկեաց զնոսա, եւ նոքա դառնացուցին զնա ՚ի խորհուրդս իւրեանց, եւ կորացան յանօրէնութեան իւրեանց[7449]։ [7449] Ոմանք.Նա բազում անգամ փր՛՛։
43 Տէրը շատ անգամ փրկեց նրանց, բայց նրանք դառնացրին նրան իրենց չար խորհուրդներով, եւ ընկղմուեցին իրենց անօրէնութեան մէջ:
43 Շատ անգամ փրկեց անոնք, Բայց անոնք իրենց խորհուրդներովը դառնացուցին Անիկա Ու նուաստացան իրենց անօրէնութիւններուն համար։
Բազում անգամ փրկեաց զնոսա, եւ նոքա դառնացուցին զնա ի խորհուրդս իւրեանց, եւ կորացան յանօրէնութեան իւրեանց:

105:43: Բազում անգամ փրկեաց զնոսա, եւ նոքա դառնացուցին զնա ՚ի խորհուրդս իւրեանց, եւ կորացան յանօրէնութեան իւրեանց[7449]։
[7449] Ոմանք.Նա բազում անգամ փր՛՛։
43 Տէրը շատ անգամ փրկեց նրանց, բայց նրանք դառնացրին նրան իրենց չար խորհուրդներով, եւ ընկղմուեցին իրենց անօրէնութեան մէջ:
43 Շատ անգամ փրկեց անոնք, Բայց անոնք իրենց խորհուրդներովը դառնացուցին Անիկա Ու նուաստացան իրենց անօրէնութիւններուն համար։
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105:43105:43 Много раз Он избавлял их; они же раздражали [Его] упорством своим, и были уничижаемы за беззаконие свое.
105:43 πλεονάκις πλεονακις rescue αὐτούς αυτος he; him αὐτοὶ αυτος he; him δὲ δε though; while παρεπίκραναν παραπικραινω exasperate αὐτὸν αυτος he; him ἐν εν in τῇ ο the βουλῇ βουλη intent αὐτῶν αυτος he; him καὶ και and; even ἐταπεινώθησαν ταπεινοω humble; bring low ἐν εν in ταῖς ο the ἀνομίαις ανομια lawlessness αὐτῶν αυτος he; him
105:43 וַ wa וְ and יֹּוצִ֣א yyôṣˈi יצא go out עַמֹּ֣ו ʕammˈô עַם people בְ vᵊ בְּ in שָׂשֹׂ֑ון śāśˈôn שָׂשֹׂון rejoicing בְּ֝ ˈbᵊ בְּ in רִנָּ֗ה rinnˈā רִנָּה cry of joy אֶת־ ʔeṯ- אֵת [object marker] בְּחִירָֽיו׃ bᵊḥîrˈāʸw בָּחִיר chosen
105:43. multis vicibus liberavit eos ipsi vero provocabant in consiliis suis et humiliati sunt propter iniquitates suasMany times did he deliver them. But they provoked him with their counsel: and they were brought low by their iniquities.
43. Many times did he deliver them; but they were rebellious in their counsel, and were brought low in their iniquity.
105:43. And he led forth his people in exultation, and his elect in rejoicing.
Many times did he deliver them; but they provoked [him] with their counsel, and were brought low for their iniquity:

105:43 Много раз Он избавлял их; они же раздражали [Его] упорством своим, и были уничижаемы за беззаконие свое.
105:43
πλεονάκις πλεονακις rescue
αὐτούς αυτος he; him
αὐτοὶ αυτος he; him
δὲ δε though; while
παρεπίκραναν παραπικραινω exasperate
αὐτὸν αυτος he; him
ἐν εν in
τῇ ο the
βουλῇ βουλη intent
αὐτῶν αυτος he; him
καὶ και and; even
ἐταπεινώθησαν ταπεινοω humble; bring low
ἐν εν in
ταῖς ο the
ἀνομίαις ανομια lawlessness
αὐτῶν αυτος he; him
105:43
וַ wa וְ and
יֹּוצִ֣א yyôṣˈi יצא go out
עַמֹּ֣ו ʕammˈô עַם people
בְ vᵊ בְּ in
שָׂשֹׂ֑ון śāśˈôn שָׂשֹׂון rejoicing
בְּ֝ ˈbᵊ בְּ in
רִנָּ֗ה rinnˈā רִנָּה cry of joy
אֶת־ ʔeṯ- אֵת [object marker]
בְּחִירָֽיו׃ bᵊḥîrˈāʸw בָּחִיר chosen
105:43. multis vicibus liberavit eos ipsi vero provocabant in consiliis suis et humiliati sunt propter iniquitates suas
Many times did he deliver them. But they provoked him with their counsel: and they were brought low by their iniquities.
105:43. And he led forth his people in exultation, and his elect in rejoicing.
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Adam Clarke: Commentary on the Bible - 1831
106:43: Many times did he deliver them - See the Book of Judges; it is a history of the rebellions and deliverances of the Israelites.
Albert Barnes: Notes on the Bible - 1834
106:43: Many times did he deliver them - From danger of invasion; from foreign arms; from entire overthrow. Numerous instances of this are recorded in the history of the Hebrew people.
But they provoked him with their counsel - This does not mean that they gave counsel or advice to God; but it refers to the counsel which they took among themselves; the plans which they formed. These were such as to offend God.
And were brought low for their iniquity - Margin, "impoverished or weakened." The Hebrew word means to melt away, to pine; and hence, to decay, to be brought low. See Job 24:24, where it is rendered "brought low," and Ecc 10:18, where it is rendered "decayeth." The word does not occur elsewhere. The meaning is, that they were weakened; their national strength was exhausted as a punishment for their sins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:43: Many: Jdg 2:16-18; Sa1 12:9-11
with their: Psa 106:29, Psa 1:1, Psa 81:12
brought low: or, impoverished, or weakened, Jdg 5:8, Jdg 6:5; Sa1 13:19
Geneva 1599
106:43 Many (y) times did he deliver them; but they provoked [him] with their counsel, and were brought low for their iniquity.
(y) The prophet shows that neither by menace nor promise we can come to God, unless we are altogether newly reformed, and his mercy covers and hides our malice.
John Gill
106:43 Many times did he deliver them,.... By means of the judges, Othniel, Ehud, Barak, Gideon, Jephthah, Samson, and others.
But they provoked him with their counsel; in asking a king, whom he gave in his anger, and took away in his wrath, Hos 13:11, and with their idolatries which they devised, setting up the calves at Dan and Bethel; and by taking counsel of others, and not of the Lord; seeking for help from the Assyrians and Egyptians, and trusting in them, Is 30:1, all which was very provoking, and showed great ingratitude, after so many deliverances: or, "though they provoked him with their counsels" (b); with their inventions, as in Ps 106:29, yet such were his grace and goodness, that he frequently wrought salvation for them.
And were brought low for their iniquity: or "when they were weakened", or "impoverished by their iniquity" (c) so that they could not help themselves; as they were particularly by the Midianites, Judg 6:1. Unless this should rather refer to some later times, as the times of Ahaz, when Judah was brought low for their transgressions, 2Chron 28:19 as also the time of the Babylonish captivity. Sin is of a weakening and impoverishing nature; it has weakened all mankind, and took from them their moral strength to do good; and has brought them to poverty and want; to be beggars an the dunghill; to a pit wherein is no water; and left them in a hopeless and helpless condition: yea, it brings the people of God oftentimes after conversion into a low estate, when God hides his face because of it; temptations are strong, grace is weak, and they become lukewarm and indifferent to spiritual things.
(b) "quamvis ipsi", Junius & Tremellius, Piscator. (c) "et attenuati essent", Junius & Tremellius, Piscator; so Cocceius, Michaellis, Gejerus; "et in paupertatem devenerunt per suam iniquitatem", Tigurine version.
John Wesley
106:43 Counsel - By forsaking God's way, and following their own inventions.
105:44105:44: Հայեցաւ Տէր ՚ի նեղութիւնս նոցա, ՚ի լսել ձայնի աղօթից նոցա[7450]։ [7450] Ոմանք.՚Ի լսել զձայն աղօթից։
44 Տէրը նայեց նրանց նեղութեանը՝ լսելով ձայնը նրանց աղօթքի:
44 Սակայն անիկա նայեցաւ անոնց նեղութեանը, Երբ անոնց աղաղակը լսեց
Հայեցաւ Տէր ի նեղութիւնս նոցա, ի լսել ձայնի աղօթից նոցա:

105:44: Հայեցաւ Տէր ՚ի նեղութիւնս նոցա, ՚ի լսել ձայնի աղօթից նոցա[7450]։
[7450] Ոմանք.՚Ի լսել զձայն աղօթից։
44 Տէրը նայեց նրանց նեղութեանը՝ լսելով ձայնը նրանց աղօթքի:
44 Սակայն անիկա նայեցաւ անոնց նեղութեանը, Երբ անոնց աղաղակը լսեց
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105:44105:44 Но Он призирал на скорбь их, когда слышал вопль их,
105:44 καὶ και and; even εἶδεν οραω view; see ἐν εν in τῷ ο the θλίβεσθαι θλιβω pressure; press against αὐτοὺς αυτος he; him ἐν εν in τῷ ο the αὐτὸν αυτος he; him εἰσακοῦσαι εισακουω heed; listen to τῆς ο the δεήσεως δεησις petition αὐτῶν αυτος he; him
105:44 וַ wa וְ and יִּתֵּ֣ן yyittˈēn נתן give לָ֭הֶם ˈlāhem לְ to אַרְצֹ֣ות ʔarṣˈôṯ אֶרֶץ earth גֹּויִ֑ם gôyˈim גֹּוי people וַ wa וְ and עֲמַ֖ל ʕᵃmˌal עָמָל labour לְאֻמִּ֣ים lᵊʔummˈîm לְאֹם people יִירָֽשׁוּ׃ yîrˈāšû ירשׁ trample down
105:44. et vidit tribulationem eorum cum audiret eos rogantesAnd he saw when they were in tribulation: and he heard their prayer.
44. Nevertheless he regarded their distress, when he heard their cry:
105:44. And he gave them the regions of the Gentiles, and they possessed the labors of the peoples,
Nevertheless he regarded their affliction, when he heard their cry:

105:44 Но Он призирал на скорбь их, когда слышал вопль их,
105:44
καὶ και and; even
εἶδεν οραω view; see
ἐν εν in
τῷ ο the
θλίβεσθαι θλιβω pressure; press against
αὐτοὺς αυτος he; him
ἐν εν in
τῷ ο the
αὐτὸν αυτος he; him
εἰσακοῦσαι εισακουω heed; listen to
τῆς ο the
δεήσεως δεησις petition
αὐτῶν αυτος he; him
105:44
וַ wa וְ and
יִּתֵּ֣ן yyittˈēn נתן give
לָ֭הֶם ˈlāhem לְ to
אַרְצֹ֣ות ʔarṣˈôṯ אֶרֶץ earth
גֹּויִ֑ם gôyˈim גֹּוי people
וַ wa וְ and
עֲמַ֖ל ʕᵃmˌal עָמָל labour
לְאֻמִּ֣ים lᵊʔummˈîm לְאֹם people
יִירָֽשׁוּ׃ yîrˈāšû ירשׁ trample down
105:44. et vidit tribulationem eorum cum audiret eos rogantes
And he saw when they were in tribulation: and he heard their prayer.
105:44. And he gave them the regions of the Gentiles, and they possessed the labors of the peoples,
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Albert Barnes: Notes on the Bible - 1834
106:44: Nevertheless, he regarded their affliction - literally, "And he looked upon the trouble that was upon them;" or, "and he saw in the distress to them." The meaning is, that he did not turn away from it; he saw the need of interposition, and he came to them.
When he heard their cry - literally, "In his hearing their cry." Their cry for help came before him, and he did not refuse to look upon their affliction. The idea is, that he was attracted to their case by their loud cry for help; and that when he heard the cry, he did not refuse to look upon their low and sad condition. God assists us when we cry to him. We ask his attention to our troubles; we pray for his help; and when he hears the cry, he comes and saves us. He does not turn away, or treat our case as unworthy of his notice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:44: Jdg 2:18, Jdg 3:9, Jdg 4:3, Jdg 6:6-10, Jdg 10:10-16; Sa1 7:8-12; Kg2 14:26, Kg2 14:27; Neh 9:27-38
Carl Friedrich Keil and Franz Delitzsch
106:44
The poet's range of vision here widens from the time of the judges to the history of the whole of the succeeding age down to the present; for the whole history of Israel has essentially the same fundamental character, viz., that Israel's unfaithfulness does not annul God's faithfulness. That verifies itself even now. That which Solomon in 3Kings 8:50 prays for on behalf of his people when they may be betrayed into the hands of the enemy, has been fulfilled in the case of the dispersion of Israel in all countries (Ps 107:3), Babylonia, Egypt, etc.: God has turned the hearts of their oppressors towards them. On ראה ב, to regard compassionately, cf. Gen 29:32; 1Kings 1:11. בּצּר לחם belong together, as in Ps 107:6, and frequently. רנּה is a cry of lamentation, as in 3Kings 8:28 in Solomon's prayer at the dedication of the Temple. From this source comes Ps 106:6, and also from this source Ps 106:46, cf. 3Kings 8:50 together with Neh 1:11. In ויּנּחם the drawing back of the tone does not take place, as in Gen 24:67. חסדו beside כּרב is not pointed by the Kerמ חסדּו, as in Ps 5:8; Ps 69:14, but as in Lam 3:32, according to Ps 106:7, Is 63:7, חסדו: in accordance with the fulness (riches) of His manifold mercy or loving-kindness. The expression in Ps 106:46 is like Gen 43:14. Although the condition of the poet's fellow-countrymen in the dispersion may have been tolerable in itself, yet this involuntary scattering of the members of the nation is always a state of punishment. The poet prays in Ps 106:47 that God may be pleased to put an end to this.
John Gill
106:44 Nevertheless he regarded their affliction,.... Or "looked on them in distress" (d); he saw their affliction, and had compassion on them; he was so far from abhorring and despising the affliction of the afflicted, that he pitied them and sympathized with them; in all their afflictions he was afflicted; he looked upon them with an eye of pity and concern, and helped them out of their troubles.
When he heard their cry; or their "prayer", as the Targum, and so other versions; crying is prayer; and it denotes vocal and vehement prayer, such as is put up to God in distress; and which he hears and answers; his ears are open to the cries of his people.
(d) "et vidit in angustia eis", Montanus, Gejerus; so Musculus, Tigurine version.
Robert Jamieson, A. R. Fausset and David Brown
106:44 If, as is probable, this Psalm was written at the time of the captivity, the writer now intimates the tokens of God's returning favor.
105:45105:45: Յիշեաց զուխտ իւր եւ զղջացաւ ըստ բազում ողորմութեան իւրում.
45 Յիշեց ուխտն իր, եւ իր առատ ողորմածութեամբ զղջաց:
45 Ու անոնց համար իր ուխտը յիշեց Եւ իր մեծ ողորմութեանը համեմատ զղջաց
Յիշեաց զուխտ իւր եւ զղջացաւ ըստ բազում ողորմութեան իւրում:

105:45: Յիշեաց զուխտ իւր եւ զղջացաւ ըստ բազում ողորմութեան իւրում.
45 Յիշեց ուխտն իր, եւ իր առատ ողորմածութեամբ զղջաց:
45 Ու անոնց համար իր ուխտը յիշեց Եւ իր մեծ ողորմութեանը համեմատ զղջաց
zohrab-1805▾ eastern-1994▾ western am▾
105:45105:45 и вспоминал завет Свой с ними и раскаивался по множеству милости Своей;
105:45 καὶ και and; even ἐμνήσθη μναομαι remember; mindful τῆς ο the διαθήκης διαθηκη covenant αὐτοῦ αυτος he; him καὶ και and; even μετεμελήθη μεταμελομαι regret κατὰ κατα down; by τὸ ο the πλῆθος πληθος multitude; quantity τοῦ ο the ἐλέους ελεος mercy αὐτοῦ αυτος he; him
105:45 בַּ ba בְּ in עֲב֤וּר׀ ʕᵃvˈûr עֲבוּר way יִשְׁמְר֣וּ yišmᵊrˈû שׁמר keep חֻ֭קָּיו ˈḥuqqāʸw חֹק portion וְ wᵊ וְ and תֹורֹתָ֥יו ṯôrōṯˌāʸw תֹּורָה instruction יִנְצֹ֗רוּ yinṣˈōrû נצר watch הַֽלְלוּ־ hˈallû- הלל praise יָֽהּ׃ yˈāh יָהּ the Lord
105:45. et recordatus est pacti sui cum eis et paenituit eum secundum multitudinem misericordiae suaeAnd he was mindful of his covenant: and repented according to the multitude of his mercies.
45. And he remembered for them his covenant, and repented according to the multitude of his mercies.
105:45. so that they might observe his justifications, and inquire about his law.
And he remembered for them his covenant, and repented according to the multitude of his mercies:

105:45 и вспоминал завет Свой с ними и раскаивался по множеству милости Своей;
105:45
καὶ και and; even
ἐμνήσθη μναομαι remember; mindful
τῆς ο the
διαθήκης διαθηκη covenant
αὐτοῦ αυτος he; him
καὶ και and; even
μετεμελήθη μεταμελομαι regret
κατὰ κατα down; by
τὸ ο the
πλῆθος πληθος multitude; quantity
τοῦ ο the
ἐλέους ελεος mercy
αὐτοῦ αυτος he; him
105:45
בַּ ba בְּ in
עֲב֤וּר׀ ʕᵃvˈûr עֲבוּר way
יִשְׁמְר֣וּ yišmᵊrˈû שׁמר keep
חֻ֭קָּיו ˈḥuqqāʸw חֹק portion
וְ wᵊ וְ and
תֹורֹתָ֥יו ṯôrōṯˌāʸw תֹּורָה instruction
יִנְצֹ֗רוּ yinṣˈōrû נצר watch
הַֽלְלוּ־ hˈallû- הלל praise
יָֽהּ׃ yˈāh יָהּ the Lord
105:45. et recordatus est pacti sui cum eis et paenituit eum secundum multitudinem misericordiae suae
And he was mindful of his covenant: and repented according to the multitude of his mercies.
105:45. so that they might observe his justifications, and inquire about his law.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45. Господь "раскаивался" не в смысле сознания ошибочности Своих действий, так как у Господа заблуждений не может быть, но в смысле - снизошел к евреям, отменил проявление Своего праведного на них гнева.
Albert Barnes: Notes on the Bible - 1834
106:45: And he remembered for them his covenant - His solemn promises made to their fathers. He remembered that covenant in their behalf; or, on account of that, he came and blessed them. He had made gracious promises to the patriarchs; he had promised to be the God of their posterity; he had his own great purposes to accomplish through their nation in the distant future; and on these accounts, he came and blessed them.
And repented - He averted impending judgments. He checked and arrested the calamities which he was bringing upon them for their sins. He acted toward them as though his mind had been changed; as though he was sorry for what he was doing. The word "repent" can be applied to God in no other sense than this. It cannot be applied to him in the sense that he felt or admitted that he had done wrong; or that he had made a mistake; or that he had changed his mind or purposes; or that he intended to enter on a new course of conduct; but it may be applied to him in the sense that his treatment of people is "as if" he had changed his mind, or "as if" he were sorry for what he had done: that is, a certain course of things which had been commenced, would be arrested and changed to meet existing circumstances, because "they" had changed - though all must have been foreseen and purposed in his eternal counsels.
According to the multitude of his mercies - The greatness of his mercy; the disposition of his nature to show mercy; the repeated instances in which he had shown mercy in similar circumstances.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:45: And he: Psa 105:8; Lev 26:40-42; Kg2 13:23; Luk 1:71, Luk 1:72
repented: Psa 90:13, Psa 135:14; Exo 32:14; Deu 32:36; Jdg 2:18; Sa2 24:16; Hos 11:8; Amo 7:3, Amo 7:6
to the: Psa 51:1, Psa 69:16; Isa 63:7; Lam 3:32
Geneva 1599
106:45 And he remembered for them his covenant, and (z) repented according to the multitude of his mercies.
(z) Not that God is changeable in himself, but that then he seems to us to repent when he alters his punishment, and forgives us.
John Gill
106:45 And he remembered for them his covenant,.... At Sinai, according to Aben Ezra; rather that made with Abraham, Isaac, and Jacob; see Ps 105:8, not their covenant who promised to hear and do all that the Lord commanded, and did it not; but his covenant, his promise of giving them the good land, and settling them in it: the Lord is ever mindful of the covenant of his grace for his people, for their good; he remembers the promises he has made, where they are in Christ; and so as to fulfil and apply them; he remembers the blessings of it, the sure mercies of David, and gives them; he remembers for whom it is made, and never forgets them; he remembers with whom it is made, with his Son, the surety, messenger, and Mediator of it; he remembers that he is their covenant God and Father, and will be so for evermore; he remembers his lovingkindness, which has been ever of old, which is the source and foundation of it.
And repented according to the multitude of his mercies; his mercies temporal and spiritual are many; and there is an abundance of mercy displayed especially in spiritual ones, in redemption, in regeneration, and in the forgiveness of sin. Or "according to the abundance of his grace", or "gracious benefits" (e); there is an abundance of grace in his heart, in his Son, in his covenant, in salvation by Christ, and in every part of it; and which appears at conversion, as superabundant; and by this multitude of mercy, and abundance of grace, he is moved to "repent". This is sometimes denied of him; and indeed he never repents so as to change his mind, to alter his purposes, to revoke his promises or his gifts, these are all without repentance; but he sometimes changes his ways and his works, his conduct in Providence, and the course of it; and then he may be said to repent of the evil he threatened to do, or was doing, when he puts a stop to it; and instead of that bestows favours and blessings.
(e) "secundum amplitudinem, seu multitudinem gratiarum suarum", Cocceius, Gejerus.
John Wesley
106:45 Repented - Changed his course and dealing with them.
Robert Jamieson, A. R. Fausset and David Brown
106:45 repented--(compare Ps 90:13).
105:46105:46: ետ զնոսա ՚ի գթութիւնս առաջի ամենայն գերչաց նոցա։
46 Նրանց գթութեան արժանացրեց իրենց բոլոր գերեվարողների դիմաց:
46 Ու անոնց բոլոր գերեվարներուն առջեւ Գթութիւն գտնել տուաւ անոնց։
ետ զնոսա ի գթութիւնս առաջի ամենայն գերչաց նոցա:

105:46: ետ զնոսա ՚ի գթութիւնս առաջի ամենայն գերչաց նոցա։
46 Նրանց գթութեան արժանացրեց իրենց բոլոր գերեվարողների դիմաց:
46 Ու անոնց բոլոր գերեվարներուն առջեւ Գթութիւն գտնել տուաւ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
105:46105:46 и возбуждал к ним сострадание во всех, пленявших их.
105:46 καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτοὺς αυτος he; him εἰς εις into; for οἰκτιρμοὺς οικτιρμος compassion ἐναντίον εναντιον next to; before πάντων πας all; every τῶν ο the αἰχμαλωτισάντων αιχμαλωτιζω take captive αὐτούς αυτος he; him
105:46. et dedit eos miserabiles coram omnibus qui ceperant eosAnd he gave them unto mercies, in the sight of all those that had made them captives.
46. He made them also to be pitied of all those that carried them captives.
He made them also to be pitied of all those that carried them captives:

105:46 и возбуждал к ним сострадание во всех, пленявших их.
105:46
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτοὺς αυτος he; him
εἰς εις into; for
οἰκτιρμοὺς οικτιρμος compassion
ἐναντίον εναντιον next to; before
πάντων πας all; every
τῶν ο the
αἰχμαλωτισάντων αιχμαλωτιζω take captive
αὐτούς αυτος he; him
105:46. et dedit eos miserabiles coram omnibus qui ceperant eos
And he gave them unto mercies, in the sight of all those that had made them captives.
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Adam Clarke: Commentary on the Bible - 1831
106:46: He made them also to be pitied - This was particularly true as to the Babylonish captivity; for Cyrus gave them their liberty; Darius favored them, and granted them several privileges; and Artaxerxes sent back Nehemiah, and helped him to rebuild Jerusalem and the temple. See the Books of Ezra and Nehemiah; and see Calmet.
Albert Barnes: Notes on the Bible - 1834
106:46: He made them also to be pitied of all those that carried them captives - That is, he exercised such control over the minds of the pagan that they were willing to show them mercy and to release them. It was not by any native tenderness on the part of the pagan; it was not because they were disposed of themselves to show them any favor; it was not because they had any "natural" relentings on the subject; but it was because God had access to their hearts, and "inclined" them to show compassion for their suffering prisoners. This is a remarkable instance of the power of God over even the hardened minds and hearts of pagan men; and it shows that he holds this power, and can exercise it when he pleases. If he could excite in their hard hearts feelings of compassion toward his own people in bondage, what should pRev_ent his having such access to the hearts of the pagan now as to lead them to repentance toward himself? On the exercise of this power the salvation of the pagan world - as of all sinners - must depend; and for the putting forth of this power we should most fervently pray. The "literal" rendering of this verse would be, "And he gave them to compassions before all those that made them captive." That is, he inclined them to show favor or compassion. Compare Dan 1:9; Kg1 8:50.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:46: Kg1 8:50; Ezr 9:9; Jer 15:11, Jer 42:12
John Gill
106:46 He made them also to be pitied of all those that carried them captives. He not only pitied them himself, but caused them to be pitied by others, even by their enemies; he has the hearts of all men in his hands, and can turn them as he pleases; as he sometimes turned their hearts to hate his people, Ps 105:25, so he turned them to pity them, as he promised he would when they turned to him, 2Chron 30:9, so he did, by stirring up Cyrus to proclaim liberty to them, and his successors to encourage and assist in rebuilding their city and temple.
Robert Jamieson, A. R. Fausset and David Brown
106:46 made . . . pitied-- (3Kings 8:50; Dan 1:9). These tokens encourage the prayer and the promise of praise (Ps 30:4), which is well closed by a doxology.
105:47105:47: Փրկեաց զմեզ Տէր Աստուած մեր, եւ ժողովեաց զմեզ ՚ի հեթանոսաց։ Խոստովան եղիցուք անուան քում սրբոյ, եւ պարծեսցուք յօրհնութիւնս քո[7451]։ [7451] Ոմանք.Փրկեա՛ զմեզ Տէր... եւ ժողովեա՛ զմեզ ՚ի հե՛՛։
47 Փրկի՛ր մեզ, Տէ՛ր Աստուած մեր, եւ հաւաքի՛ր մեզ հեթանոսների միջից: Մենք գոհութիւն պիտի մատուցենք քո սուրբ անուանը եւ պիտի պարծենանք քո օրհնութիւններով:
47 Փրկէ՛ մեզ, ո՛վ Տէր, մեր Աստուածը Ու հաւաքէ մեզ հեթանոսներուն մէջէն, Որպէս զի քու սուրբ անուանդ գոհութիւն մատուցանենք Ու քու օրհնութիւնովդ պարծենանք։
Փրկեա զմեզ, Տէր Աստուած մեր, եւ ժողովեա զմեզ ի հեթանոսաց. խոստովան եղիցուք անուան քում սրբոյ, եւ պարծեսցուք յօրհնութիւնս քո:

105:47: Փրկեաց զմեզ Տէր Աստուած մեր, եւ ժողովեաց զմեզ ՚ի հեթանոսաց։ Խոստովան եղիցուք անուան քում սրբոյ, եւ պարծեսցուք յօրհնութիւնս քո[7451]։
[7451] Ոմանք.Փրկեա՛ զմեզ Տէր... եւ ժողովեա՛ զմեզ ՚ի հե՛՛։
47 Փրկի՛ր մեզ, Տէ՛ր Աստուած մեր, եւ հաւաքի՛ր մեզ հեթանոսների միջից: Մենք գոհութիւն պիտի մատուցենք քո սուրբ անուանը եւ պիտի պարծենանք քո օրհնութիւններով:
47 Փրկէ՛ մեզ, ո՛վ Տէր, մեր Աստուածը Ու հաւաքէ մեզ հեթանոսներուն մէջէն, Որպէս զի քու սուրբ անուանդ գոհութիւն մատուցանենք Ու քու օրհնութիւնովդ պարծենանք։
zohrab-1805▾ eastern-1994▾ western am▾
105:47105:47 Спаси нас, Господи, Боже наш, и собери нас от народов, дабы славить святое имя Твое, хвалиться Твоею славою.
105:47 σῶσον σωζω save ἡμᾶς ημας us κύριε κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our καὶ και and; even ἐπισυνάγαγε επισυναγω gather together; bring in ἡμᾶς ημας us ἐκ εκ from; out of τῶν ο the ἐθνῶν εθνος nation; caste τοῦ ο the ἐξομολογήσασθαι εξομολογεω concede; confess τῷ ο the ὀνόματι ονομα name; notable τῷ ο the ἁγίῳ αγιος holy σου σου of you; your τοῦ ο the ἐγκαυχᾶσθαι εγκαυχαομαι pride oneself on; boast loudly ἐν εν in τῇ ο the αἰνέσει αινεσις singing praise σου σου of you; your
105:47. salva nos Domine Deus noster et congrega nos de gentibus ut confiteamur nomini sancto tuo et canamus laudantes teSave us, O Lord, our God: and gather us from among the nations: That we may give thanks to thy holy name, and may glory in thy praise.
47. Save us, O LORD our God, and gather us from among the nations, to give thanks unto thy holy name, and to triumph in thy praise.
Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, [and] to triumph in thy praise:

105:47 Спаси нас, Господи, Боже наш, и собери нас от народов, дабы славить святое имя Твое, хвалиться Твоею славою.
105:47
σῶσον σωζω save
ἡμᾶς ημας us
κύριε κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
καὶ και and; even
ἐπισυνάγαγε επισυναγω gather together; bring in
ἡμᾶς ημας us
ἐκ εκ from; out of
τῶν ο the
ἐθνῶν εθνος nation; caste
τοῦ ο the
ἐξομολογήσασθαι εξομολογεω concede; confess
τῷ ο the
ὀνόματι ονομα name; notable
τῷ ο the
ἁγίῳ αγιος holy
σου σου of you; your
τοῦ ο the
ἐγκαυχᾶσθαι εγκαυχαομαι pride oneself on; boast loudly
ἐν εν in
τῇ ο the
αἰνέσει αινεσις singing praise
σου σου of you; your
105:47. salva nos Domine Deus noster et congrega nos de gentibus ut confiteamur nomini sancto tuo et canamus laudantes te
Save us, O Lord, our God: and gather us from among the nations: That we may give thanks to thy holy name, and may glory in thy praise.
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Adam Clarke: Commentary on the Bible - 1831
106:47: Save us, O Lord - and gather us - These words, says Calmet, are found in the hymn that was sung at the ceremony of bringing the ark to Jerusalem, 1 Chronicles 16; but it is supposed they were added by Ezra or some other prophet: here they are in their natural place. The author of the Psalm begs the Lord to gather the Israelites who were dispersed through different countries; for at the dedication of the second temple, under Nehemiah, (where it is probable this Psalm, with the 105th and the 107th, was sung), there were very few Jews who had as yet returned from their captivity.
Albert Barnes: Notes on the Bible - 1834
106:47: Save us, O Lord our God, and gather us from among the heathen - From among the nations. From this it would seem that the psalm was composed when the nation was in captivity, or was dispersed among the nations that were hostile to them. The prayer is, that as God had, in former periods, recovered his people when they were in exile, or were scattered abroad, he would again graciously interpose and bring them to the land of their fathers, where they had been accustomed to worship God.
To give thanks unto thy holy name - Unto thee; a holy God. That we may praise thee in the place where thou art accustomed to be worshipped - in the sanctuary.
And to triumph in thy praise - To exult; to rejoice; to be glad in praising thee - in thy worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:47: Save us: Psa 14:7, Psa 126:1; Ch1 16:35
gather: Jer 32:37-41; Eze 36:24-28, Eze 37:21-28, Eze 39:25-29
to give: Psa 107:1-3; Co2 2:14; Rev 7:10-12
Carl Friedrich Keil and Franz Delitzsch
106:47
He has now reached the goal, to which his whole Psalm struggles forth, by the way of self-accusation and the praise of the faithfulness of God. השׁתּבּח (found only here) is the reflexive of the Piel, to account happy, Eccles 4:2, therefore: in order that we may esteem ourselves happy to be able to praise Thee. In this reflexive (and also passive) sense השׁתבח is customary in Aramaic and post-biblical Hebrew.
Geneva 1599
106:47 Save us, O LORD our God, and (a) gather us from among the heathen, to give thanks unto thy holy name, [and] to triumph in thy praise.
(a) Gather your Church which is dispersed, and give us constancy under the cross, that with one consent we may all praise you.
John Gill
106:47 Save us, O Lord our God,.... Here the psalmist represents the people in captivity, and represents them as praying for deliverance; as well knowing that none but God could save them: and a prayer of this nature, with respect to spiritual salvation, supposes danger, and a sense of it; that they are not able to save themselves, nor any creature able to save them; only the Lord, who is both willing and able; and of this kind is the prayer of faith.
And gather us from among the Heathen; in Babylon, and other countries; See Gill on the title note "Ps 106:1".
To give thanks unto thy holy name; bring us out of captivity to our own land, to Jerusalem, to the temple there to give thanks to thy holy name for the merciful deliverance of us; see Ps 122:4.
And to triumph in thy praise; in thy salvation, in thy wondrous works, worthy of praise; or while praising thee: the word signifies to glory therein; and such who are sensible of the mercies they receive from the Lord will make their boast of him and them, and glory; see Ps 34:1.
105:48105:48: Օրհնեալ Տէր Աստուած Իսրայէլի, յաւիտեանս յաւիտենից։ Եւ ասասցէ ամենայն ժողովուրդն. Եղիցի եղիցի։ Տունք. խդ̃։
48 Օրհնեալ է Տէր Աստուածն Իսրայէլի յաւիտեանս յաւիտենից. ողջ ժողովուրդը թող ասի՝ «Թող լինի, թող լինի»:
48 Օրհնեալ ըլլայ Տէրը, Իսրայէլի Աստուածը, Յաւիտեանս յաւիտենից։Բոլոր ժողովուրդը թող ըսէ. «Ամէն»։ Ալէլուիա՜։
Օրհնեալ Տէր Աստուած Իսրայելի յաւիտեանս յաւիտենից. եւ ասասցէ ամենայն ժողովուրդն. Եղիցի, [650] եղիցի:

105:48: Օրհնեալ Տէր Աստուած Իսրայէլի, յաւիտեանս յաւիտենից։ Եւ ասասցէ ամենայն ժողովուրդն. Եղիցի եղիցի։ Տունք. խդ̃։
48 Օրհնեալ է Տէր Աստուածն Իսրայէլի յաւիտեանս յաւիտենից. ողջ ժողովուրդը թող ասի՝ «Թող լինի, թող լինի»:
48 Օրհնեալ ըլլայ Տէրը, Իսրայէլի Աստուածը, Յաւիտեանս յաւիտենից։Բոլոր ժողովուրդը թող ըսէ. «Ամէն»։ Ալէլուիա՜։
zohrab-1805▾ eastern-1994▾ western am▾
105:48105:48 Благословен Господь, Бог Израилев, от века и до века! И да скажет весь народ: аминь! Аллилуия!
105:48 εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away τοῦ ο the αἰῶνος αιων age; -ever καὶ και and; even ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever καὶ και and; even ἐρεῖ ερεω.1 state; mentioned πᾶς πας all; every ὁ ο the λαός λαος populace; population γένοιτο γινομαι happen; become γένοιτο γινομαι happen; become
105:48. benedictus Dominus Deus Israhel ab aeterno et usque in aeternum et dicet omnis populus amen alleluiaBlessed be the Lord the God of Israel, from everlasting to everlasting: and let all the people say: So be it, so be it.
48. Blessed be the LORD, the God or Israel, from everlasting even to everlasting. And let all the people say, Amen. Praise ye the LORD.
Blessed [be] the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD:

105:48 Благословен Господь, Бог Израилев, от века и до века! И да скажет весь народ: аминь! Аллилуия!
105:48
εὐλογητὸς ευλογητος commended; commendable
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
τοῦ ο the
αἰῶνος αιων age; -ever
καὶ και and; even
ἕως εως till; until
τοῦ ο the
αἰῶνος αιων age; -ever
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
πᾶς πας all; every
ο the
λαός λαος populace; population
γένοιτο γινομαι happen; become
γένοιτο γινομαι happen; become
105:48. benedictus Dominus Deus Israhel ab aeterno et usque in aeternum et dicet omnis populus amen alleluia
Blessed be the Lord the God of Israel, from everlasting to everlasting: and let all the people say: So be it, so be it.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48. Литургическая прибавка.
Adam Clarke: Commentary on the Bible - 1831
106:48: Blessed be the Lord God of Israel - Here both gratitude and confidence are expressed; gratitude for what God had already wrought, and confidence that he would finish the great work of their restoration.
From everlasting to everlasting - מן האולם ועד האולם min haolam vead haolam, "from the hidden term to the hidden term," from the beginning of time to the end of time, from eternity and on to eternity. Fra worlde and into worlde, old Psalter; which it paraphrases thus: Fra with outen beginning, & withouten endyng.
And let all the people say, Amen - Let the people join in the prayer and in the thanksgiving, that God may hear and answer. Anglo-Saxon: "And, quoth all folk, be it, be it." Hallelujah - Praise ye Jehovah! Let his name be eternally magnified! Amen.
This is the end of the fourth book of the Psalms.
Albert Barnes: Notes on the Bible - 1834
106:48: Blessed be the Lord God of Israel from everlasting to everlasting - FoRev_er. As he has been adored in the past - even from the beginning of the creation - so let him be adored and praised in all periods to come - foRev_er and foRev_er. See the notes at Psa 41:13.
And let all the people say, Amen - In Psa 41:13, this is, "Amen and amen." The idea is, Let all the people join in this; let them all express and declare their assent to this: let them all say, "Be it so." The word "Amen" is a word expressing assent - meaning verily, truly, certainly.
Praise ye the Lord - Hebrew, "Hallelu-jah." See Psa 104:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
106:48: Blessed: Psa 41:13, Psa 72:18, Psa 72:19, Psa 89:52; Ch1 29:10; Co1 14:16
Praise ye the Lord: Heb. Hallelujah, Psa 106:1, Psa 105:45 *marg.
Carl Friedrich Keil and Franz Delitzsch
106:48
The closing doxology of the Fourth Book. The chronicler has ואמרוּ before Ps 106:47 (which with him differs only very slightly), an indispensable rivet, so to speak, in the fitting together of Ps 106:1 (Ps 107:1) and Ps 106:47. The means this historian, who joins passages together like mosaic-work, calls to his aid are palpable enough. He has also taken over. Ps 106:48 by transforming and let all the people say Amen, Hallelujah! in accordance with his style (cf. 1Chron 25:3; 2Chron 5:13, and frequently, Ezra 3:11), into an historical clause: ויּאמרוּ כל־העם אמן והלּל ליהוה. Hitzig, by regarding the echoes of the Psalms in the chronicler as the originals of the corresponding Psalms in the Psalter, and consequently 1Chron 16:36 as the original of the Beracha placed after our Psalm, reverses the true relation; vid., with reference to this point, Riehm in the Theolog. Literat. Blatt, 1866, No. 30, and Kצhler in the Luther. Zeitschrift, 1867, S. 297ff. The priority of Ps 106 is clear from the fact that Ps 106:1 gives a liturgical key-note that was in use even in Jeremiah's time (Ps 33:11), and that Ps 106:47 reverts to the tephilla-style of the introit, Ps 106:4. And the priority of Ps 106:48 as a concluding formula of the Fourth Book is clear from the fact that is has been fashioned, like that of the Second Book (Ps 72:18.), under the influence of the foregoing Psalm. The Hallelujah is an echo of the Hallelujah-Psalm, just as there the Jahve Elohim is an echo of the Elohim-Psalm. And "let all the people say Amen" is the same closing thought as in Ps 106:6 of Ps, which is made into the closing doxology of the whole Psalter. Ἀμὴν ἀλληλούΐα together (Rev_ 19:4) is a laudatory confirmation.
John Gill
106:48 Blessed be the Lord God of Israel,.... God is to be blessed as the Father of mercies; as the God and Father of our Lord Jesus Christ; and as the covenant God and Father of his people in him, of the true Israel of God: which is done by celebrating his blessedness in himself; by ascribing to him all blessedness enjoyed, as the author of it; and by giving him honour, glory, and blessing for it.
From everlasting to everlasting; here and hereafter, in time and to all eternity; from this world to that which is to come, as the Targum; and which Arama observes are the days of the Messiah.
And let all the people say, Amen; so be it; to giving thanks to God, to praising his name, and ascribing blessing to him.
Praise ye the Lord; or "hallelujah"; so these two words, "Amen, hallelujah", are joined together in Rev_ 19:4. The psalm ends as it began; for though the greatest part of it is taken up in relating the sins of the people of Israel; yet as the Lord was merciful to them and forgave them, and notwithstanding bestowed great mercies on them, there was reason for praise and thanksgiving. Here ends the fourth part of the book of Psalms; the fifth part begins, with the following psalm.