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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Весь этот псалом представляет благодарственную песнь Господу за изведение евреев из рассеяния между всеми народами (3). Обстоятельства, при которых он был написан, указаны в 36-38: ст. Евреи были озабочены восстановлением разрушенных городов, разведением виноградников, засеванием полей и получили от своих трудов богатый урожай. Во всем псалме не видно разочарования или горестного чувства, не говорится также о построении храма и препятствиях в этом деле. Отсюда можно заключить, что псалом написан по возвращении из плена вавилонского еще до времени построения второго храма, когда козни самарян и некоторые нестроения во внутренней жизни самих евреев не успели обнаружиться. Имя писателя неизвестно.

В псалме хвалебное обращение к Богу, повторяемое четыре раза, делит весь псалом на пять частей 2-7; 9-14; 16-20; 23-30; 33-43.

Да восхвалят Господа избавленные от врага и собранные ото всех стран света! Там они терпели всякие лишения, но Господь услышал их зов и повел их к месту поселения (2-7). За то, что они не покорялись Господу, Он смирил их бедствиями, и по обращении к Нему, вывел их от уз их (9-14). Тяжесть бедствия была такова, что угрожала им полной гибелью, но покаяние пред Богом спасло их (16-20). Пребывание в плену походило на состояние моряков во время бури, когда волны угрожают затопить корабль и погубить всех, кто на нем. По воле и милости Господа буря умолкает и они пристают к желаемому месту (23-30). Прежде превращенная в пустыню и опустошенная, теперь страна снова заселяется, обстраивается городами, обрабатываются поля и виноградники, принося обширную жатву. Жители ее размножаются, а прежние их поработители гибнут. При виде такой судьбы праведник радуется, а нечестивый заграждает свои уста; всякий мудрый видит это и понимает оказанную милость Господа (33-43).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The psalmist, having in the two foregoing psalms celebrated the wisdom, power, and goodness of God, in his dealings with his church in particular, here observes some of the instances of his providential care of the children of men in general, especially in their distresses; for he is not only King of saints, but King of nations, not only the God of Israel, but the God of the whole earth, and a common Father to all mankind. Though this may especially refer to Israelites in their personal capacity, yet there were those who pertained not to the commonwealth of Israel and yet were worshippers of the true God; and even those who worshipped images had some knowledge of a supreme "Numen," to whom, when they were in earnest, they looked above all their false gods. And of these, when they prayed in their distresses, God took a particular care, I. The psalmist specifies some of the most common calamities of human life, and shows how God succours those that labour under them, in answer to their prayers. I. Banishment and dispersion, ver. 2-9. 2. Captivity and imprisonment, ver. 10-16. 3. Sickness and distemper of body, ver. 17-22. 4. Danger and distress at sea, ver. 23-32. These are put for all similar perils, in which those that cry unto God have ever found him a very present help. II. He specifies the varieties and vicissitudes of events concerning nations and families, in all which God's hand is to be eyed by his own people, with joyful acknowledgments of his goodness, ver. 33-43. When we are in any of these or the like distresses it will be comfortable to sing this psalm, with application; but, if we be not, others are, and have been, of whose deliverances it becomes us to give God the glory, for we are members one of another.
Adam Clarke: Commentary on the Bible - 1831
A thanksgiving of the people for deliverance from difficulties and dangers; their state compared to a journey through a frightful wilderness, Psa 107:1-9; to confinement in a dreary dungeon, Psa 107:10-16; to a dangerous malady, Psa 107:17-22; to a tempest at sea, Psa 107:23-32. The psalmist calls on men to praise God for the merciful dispensations of his providence, in giving rain and fruitful seasons, after affliction by drought and famine, Psa 107:33-38; for supporting the poor in affliction, and bringing down the oppressors, Psa 107:39-41. The use which the righteous should make of these providences, Psa 107:42; and the advantage to be derived from a due consideration of God's merciful providence, Psa 107:43.
This Psalm has no title, either in the Hebrew, or any of the Versions; the word "Hallelujah," which is prefixed to some of the latter, is no title, but was most probably borrowed from the conclusion of the preceding Psalm. The author is unknown; but it was probably like Psalms 105 and 106, made and sung at the dedication of the second temple. The three Psalms seem to be on the same subject. In them the author has comprised the marvellous acts of the Lord towards his people; the transgressions of this people against God; the captivities and miseries they endured in consequence; and finally God's merciful kindness to them in their restoration from captivity, and re-establishment in their own land.
This Psalm seems to have been sung in parts: the Psa 107:8, Psa 107:15, Psa 107:21, and Psa 107:31, with the Psa 107:6, Psa 107:13, Psa 107:19, and Psa 107:28, forming what may be called the burden of the song. In singing of which the whole chorus joined.
We may easily perceive that the Psalm must have been sung in alternate parts, having a double burden, or intercalary verse often recurring, and another immediately following, giving a reason for the former. See the Psa 107:8 and Psa 107:9, the Psa 107:15 and Psa 107:16, the Psa 107:21 and Psa 107:22, the Psa 107:31 and Psa 107:32, and the Psa 107:42 and Psa 107:43, which may be reckoned under the same denomination. Dr. Lowth, in his 29th prelection, has made some excellent remarks on this Psalm. "It is observable," says he, "that after each of the intercalary verses one is added, expressive of deliverance or praise. I would farther observe, that if the Psalm be supposed to be made with a view to the alternate response of one side of the choir to the other, then it may be considered as if it were written exactly after the method of the ancient pastorals, where, be the subject of their verse what it will, each swain endeavors to excel the other; and one may perceive their thoughts and expressions gradually to arise upon each other; and hence a manifest beauty may be discovered in this Divine pastoral. We will suppose, then, that the author composed it for the use of his brethren the Jews, when, in the joy of their hearts, they were assembled after their return from captivity. At such a time, what theme could be so proper for the subject of his poem, as the manifest goodness of Almighty God? The first performers, therefore, invite the whole nation to praise God for this; a great instance of it being their late return from captivity. At Psa 107:10, the other side take the subject, and rightly observe that the return of their great men, who were actually in chains, was a more remarkable instance of God's mercy to them, than the return of the people in general, who were only dispersed, we may suppose, up and down the open country. Then the first performers beautitully compare this unexpected deliverance to that which God sometimes vouchsafes to the languishing dying man, when he recalls, as it were, the sentence of death, and restores him to his former vigor. The others again compare it, with still greater strength and expression, to God's delivering the affrighted mariner from all the dreadful horrors of the ungovernable and arbitrary ocean. But the first, still resolved to outdo the rest, recur to that series of wonderful works which God had vouchsafed to their nation, Psa 107:32, and of which they had so lately such a convincing proof. Wherefore at last, as in a common chorus, they all conclude with exhorting each other to a serious consideration of these things, and to make a proper return to Almighty God for them.
"No doubt the composition of this Psalm is admirable throughout; and the descriptive part of it adds at least its share of beauty to the whole; but what is most to be admired is its conciseness, and withal the expressiveness of the diction, which strikes the imagination with inimitable elegance. The weary and bewildered traveler, the miserable captive in the hideous dungeon, the sick and dying man, the seaman foundering in a storm, are described in so affecting a manner, that they far exceed any thing of the kind, though never so much labored." I may add that had such an Idyl appeared in Theocritus or Virgil, or had it been found as a scene in any of the Greek tragedians, even in Aeschylus himself, it would have been praised up to the heavens, and probably been produced as their master-piece.
Albert Barnes: Notes on the Bible - 1834
107:0: This psalm is without a title, and its author is unknown. The occasion on which it was composed is not particularly designated, though from Psa 107:2-3, it is probable that it was on a return from exile or captivity. There is nothing in the psalm to forbid the supposition that this was the return from the captivity at Babylon, and that the psalm was designed to be used at the re-dedication of the temple after the restoration. Every part of it would be appropriate to such an occasion, and it is every way probable that so important an event would be celebrated with appropriate songs of praise.
The "design" of the psalm, so far as it has a practical bearing, is indicated in Psa 107:8, Psa 107:15, Psa 107:21, Psa 107:31, in the language repeated in those verses: "Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men!" The purpose of the psalm is so to set forth these "works," or these "doings" of God, as to lead men to praise and adoration.
The psalm is very regular in its structure. The first three verses are introductory, intended to designate the people who were specially called on to praise God - as those who had been redeemed from the hand of the enemy, and gathered out of the lands - east, west, north, and south.
The remainder of the psalm is divided into portions marked by the above words, "Oh that men would praise the Lord for his goodness," etc., Psa 107:8, Psa 107:15, Psa 107:21, Psa 107:31. These portions are of unequal length, and this language (with a few appropriate words added) is placed "at the close of each part," as being that which was suggested by the pRev_ious thoughts. In the closing portion, however, Psa 107:32-43, this language is not employed, but the expression of "desire" in the other cases is changed into an "affirmation" that all who were wise would "observe these things," and would "understand the loving-kindness of the Lord."
The particular parts of the psalm are the following:
I. A reference to the redeemed of the Lord as having wandered in the wilderness; as having been hungry and thirsty; as having no city to dwell in; and then, as calling upon the Lord in such a manner that he heard them, and led them in a right and safe way. For "this" the psalmist expresses the wish that "men would praise the Lord for his goodness," Psa 107:4-9.
II. A reference to God as displaying goodness toward those who sit in darkness and in the shadow of death, and who are bound in affliction and iron: illustrated by a reference to the people of God in the times of bondage, as being cast down and punished for their sins, and as then calling upon the Lord in their trouble, so that he brought them out of that darkness and shadow of death, and brake their bands asunder. For "this" the psalmist expresses the wish that "men would praise the Lord for his goodness," Psa 107:10-16.
III. A reference to the deliverance performed for the people of God. They had sinned; they had shown their folly; they had drawn near to the gates of death, and then they cried unto the Lord, and he sent his word and healed them. For "this" the psalmist expresses the desire that "men would praise the Lord for his goodness," Psa 107:17-22.
IV. A reference to the goodness of the Lord as manifested toward those who go down to the sea in ships, and do business in the great waters. They see the wonders of the Lord in the deep. They encounter storms and tempests. They are raised up to the heavens on the waves, and then sink to a corresponding depth. They reel to and fro and stagger like a drunkard; and then they cry to the Lord, and he hears them, and makes the sea calm, and brings them to the desired haven. For "this" the psalmist expresses the wish that "men would praise the Lord for his goodness," Psa 107:23-32.
V. A reference to the goodness of the Lord in preparing a place for men to dwell in: turning rivers into a wilderness, the water-springs into dry ground, the wilderness into standing water, and the dry ground into water-springs: making arrangements for people to dwell upon the earth, so that they may sow the fields and plant vineyards - setting the poor on high from affliction, and making them families like a flock. In reference to "this," and to "all" that God does, the psalmist says, in the conclusion of the psalm, that all who are "wise, and will observe these things, shall understand the loving-kindness of the Lord," Psa 107:33-43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 107:1, The psalmist exhorts the redeemed, in praising God, to observe his manifold providence, Psa 107:4, over travellers; Psa 107:10, over captives; Psa 107:17, over sick men; Psa 107:23, over seamen; Psa 107:33, and in divers varieties of life.
Carl Friedrich Keil and Franz Delitzsch

An Admonition to Fellow-Countrymen to Render Thanks on account of Having Got the Better of Calamities
With this Psalm begins the Fifth Book, the Book אלה הדברים of the Psalter. With Ps 106 closed the Fourth Book, or the Book במדבר, the first Psalm of which, Ps 90, bewailed the manifestation of God's wrath in the case of the generation of the desert, and in the presence of the prevailing death took refuge in God the eternal and unchangeable One. Ps 106, which closes the book has בּמּדבּר (Ps 106:14, Ps 107:26) as its favourite word, and makes confession of the sins of Israel on the way to Canaan. Now, just as at the beginning of the Book of Deuteronomy Israel stands on the threshold of the Land of Promise, after the two tribes and a half have already established themselves on the other side of the Jordan, so at the beginning of this Fifth Book of the Psalter we see Israel restored to the soil of its fatherland. There it is the Israel redeemed out of Egypt, here it is the Israel redeemed out of the lands of the Exile. There the lawgiver once more admonishes Israel to yield the obedience of love to the Law of Jahve, here the psalmist calls upon Israel to show gratitude towards Him, who has redeemed it from exile and distress and death.
We must not therefore be surprised if Ps 106 and Ps 107 are closely connected, in spite of the fact that the boundary of the two Books lies between them. "Ps. 107 stands in close relationship to Ps 106. The similarity of the beginning at once points back to this Psalm. Thanks are here given in Ps 107:3 for what was there desired in v. 47. The praise of the Lord which was promised in Ps 106:47 in the case of redemption being vouchsafed, is here presented to Him after redemption vouchsafed." This observation of Hengstenberg is fully confirmed. The Ps 104:1 really to a certain extent from a tetralogy. Ps 104 derives its material from the history of the creation, Ps 105 from the history of Israel in Egypt, in the desert, and in the Land of Promise down to the Exile, and Psalms 107 from the time of the restoration. Nevertheless the connection of Ps 104 with Ps 105:1 is by far not so close as that of these three Psalms among themselves. These three anonymous Psalms form a trilogy in the strictest sense; they are a tripartite whole from the hand of one author. The observation is an old one. The Harpffe Davids mit Teutschen Saiten bespannet (Harp of David strung with German Strings), a translation of the Psalms which appeared in Augsburg in the year 1659, begins Ps 106 with the words: "For the third time already am I now come, and I make bold to spread abroad, with grateful acknowledgment, Thy great kindnesses." God's wondrous deeds of loving-kindness and compassion towards Israel from the time of their forefathers down to the redemption out of Egypt according to the promise, and giving them possession of Canaan, are the theme of Ps 105. The theme of Ps 106 is the sinful conduct of Israel from Egypt onwards during the journey through the desert, and then in the Land of Promise, by which they brought about the fulfilment of the threat of exile (Ps 106:27); but even there God's mercy was not suffered to go unattested (Ps 106:46). The theme of Psalms 107, finally, is the sacrifice of praise that is due to Him who redeemed them out of exile and all kinds of destruction. We may compare Ps 105:44, He gave them the lands (ארצות) of the heathen; Ps 106:27, (He threatened) to cast forth their seed among the heathen and to scatter them in the lands (בּארצות); and Ps 107:3, out of the lands (מארצות) hath He brought them together, out of east and west, out of north and south. The designed similarity of the expression, the internal connection, and the progression in accordance with a definite plan, are not to be mistaken here. In other respects, too, these three Psalms are intimately interwoven. In them Egypt is called "the land of Ham" (Ps 105:23, Ps 105:27; Ps 106:22), and Israel "the chosen ones of Jahve" (Ps 105:6, Ps 105:43; Ps 106:5, cf. Ps 23:1-6). They are fond of the interrogative form of exclamation (Ps 106:2; Ps 107:43). There is an approach in them to the hypostatic conception of the Word (דּבר, Ps 105:19; Ps 106:20). Compare also ישׁימון Ps 106:14; Ps 107:4; and the Hithpa. התהלּל Ps 105:3; Ps 106:5, השׁתּבּח, Ps 106:47, התבּלּע Ps 107:27. In all three the poet shows himself to be especially familiar with Is 40:1, and also with the Book of Job. Psalms 107 is the fullest in reminiscences taken from both these Books, and in this Psalm the movement of the poet is more free without recapitulating history that has been committed to writing. Everything therefore favours the assertion that Ps 105, Ps 106, and Ps 107 are a "trefoil" (trifolium) - two Hodu-Psalms, and a Hallalujah-Psalm in the middle.
Ps. 107 consists of six groups with an introit, Ps 107:1-3, and an epiphonem, Ps 107:43. The poet unrolls before the dispersion of Israel that has again attained to the possession of its native land the pictures of divine deliverances in which human history, and more especially the history of the exiles, is so rich. The epiphonem at the same time stamps the hymn as a consolatory Psalm; for those who were gathered again out of the lands of the heathen nevertheless still looked for the final redemption under the now milder, now more despotic sceptre of the secular power.
John Gill
INTRODUCTION TO PSALM 107
This psalm, from its style, and from its connection with the preceding psalms, seems to have been written by David. The two foregoing psalms respect the children of Israel; this is generally thought to concern all mankind, and its view to assert a general providence which attends all, in whatsoever condition and circumstance; and to encourage men in their distresses to cry unto the Lord. According to Kimchi, Aben Ezra, and others, four sorts of persons are mentioned, travellers through a wilderness, prisoners, sick persons, and such who use the seas; to which some add a fifth, husbandmen; these are instanced in, not to the exclusion of others, but from them it may be concluded that whatsoever state or condition persons may be in, they are known and taken notice of by the Lord, and are relieved by him when they call upon him. Some restrain the whole to the Israelites, as the Targum, R. Obadiah, Arama, and others, where they make any application; and others apply the psalm to New Testament times; and indeed, though the literal sense should be attended unto and preserved, yet it seems to be applicable to spiritual persons and things. The title of it in the Syriac version is pretty remarkable,
"it is said concerning Joab and Abiah the sons of Samuel, who recited the commandments of the Lord. God gathered the Jews out of captivity, and brought them out from Babylon. Also the only begotten Son of God, Jesus Christ, gathered the Gentiles from the four corners of the world, by preaching to baptism.''.
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106:0106:0 [Аллилуия.]
106:1 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
106:1 הַֽלְלוּ hˈallû הלל praise יָ֨הּ׀ yˌāh יָהּ the Lord הֹוד֣וּ hôḏˈû ידה praise לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH כִּי־ kî- כִּי that טֹ֑וב ṭˈôv טוב be good כִּ֖י kˌî כִּי that לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity חַסְדֹּֽו׃ ḥasdˈô חֶסֶד loyalty
106:1. confitemini Domino quoniam bonus quoniam in aeternum misericordia eiusGive glory to the Lord, for he is good: for his mercy endureth for ever.
106:1. Alleluia. Confess to the Lord, for he is good, for his mercy is with every generation.
106:1. Praise ye the LORD. O give thanks unto the LORD; for [he is] good: for his mercy [endureth] for ever.
KJV Chapter [107] missing verse:

106:0 [Аллилуия.]
106:1
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
106:1
הַֽלְלוּ hˈallû הלל praise
יָ֨הּ׀ yˌāh יָהּ the Lord
הֹוד֣וּ hôḏˈû ידה praise
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
כִּי־ kî- כִּי that
טֹ֑וב ṭˈôv טוב be good
כִּ֖י kˌî כִּי that
לְ lᵊ לְ to
עֹולָ֣ם ʕôlˈām עֹולָם eternity
חַסְדֹּֽו׃ ḥasdˈô חֶסֶד loyalty
106:1. confitemini Domino quoniam bonus quoniam in aeternum misericordia eius
Give glory to the Lord, for he is good: for his mercy endureth for ever.
106:1. Alleluia. Confess to the Lord, for he is good, for his mercy is with every generation.
106:1. Praise ye the LORD. O give thanks unto the LORD; for [he is] good: for his mercy [endureth] for ever.
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Adam Clarke: Commentary on the Bible - 1831
107:1: O give thanks - Here is a duty prescribed; and the reasons of it are immediately laid down.
1. He is good. This is his nature.
2. His mercy endureth for ever.
This is the stream that flows from the fountain of his goodness.
Albert Barnes: Notes on the Bible - 1834
107:1: O give thanks unto the Lord, for he is good - See the notes at Psa 106:1.
For his mercy endureth for ever - He is unchanging in his mercy. It is an attribute of his very nature. He is constantly manifesting it. The word rendered "mercy" here, however - חסד chesed - is more general in its signification than our word "mercy." Our word means "favor shown to the guilty;" the Hebrew word means kindness, goodness, benignity in general. It is this which is celebrated in the psalm before us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:1: am 3468, bc 536 (Title), The author of this Psalm is unknown; but it was evidently written to commemorate the return of the Jews from the Babylonian captivity; and it may easily be perceived that it must have been sung in alternate parts, having a double burden, or two intercalary verses often recurring. Bp. Lowth considers it as written "after the method of the ancient pastorals, where, be the subject of their verse what it will, each swain endeavours to excel the other; and one may perceive their thoughts and expressions gradually to rise upon each other." "No doubt," he adds, "the composition of this Psalm is admirable throughout; and the descriptive part of it adds at least its share of beauty to the whole; but what is most to be admired is its conciseness, and withal the expressiveness of the diction, which strikes the imagination with illimitable elegance. The weary and bewildered traveller - the miserable captive in the dungeon - the sick and dying man - the seaman foundering in a storm - are described in so affecting a manner, that they far exceed anything of the kind, though never so much laboured."
Give: Psa 106:1, Psa 118:1, Psa 136:1-26; Ch1 16:34, Ch1 16:41; Ch2 5:13, Ch2 7:3, Ch2 7:6, Ch2 20:21
good: Psa 119:68; Mat 19:17
for his mercy: Psa 103:17; Luk 1:50
Carl Friedrich Keil and Franz Delitzsch
107:1
The introit, with the call upon them to grateful praise, is addressed to the returned exiles. The Psalm carries the marks of its deutero-Isaianic character on the very front of it, viz.: "the redeemed of Jahve," taken from Is 62:12, cf. Ps 63:4; Ps 35:9.; קבּץ as in Is 56:8, and frequently; "from the north and from the sea," as in Is 49:12 : "the sea" (ים) here (as perhaps there also), side by side with east, west, and north, is the south, or rather (since ים is an established usus loquendi for the west) the south-west, viz., the southern portion of the Mediterranean washing the shores of Egypt. With this the poet associates the thought of the exiles of Egypt, as with וּממּערב the exiles of the islands, i.e., of Asia Minor and Europe; he is therefore writing at a period in which the Jewish state newly founded by the release of the Babylonian exiles had induced the scattered fellow-countrymen in all countries to return home. Calling upon the redeemed ones to give thanks to God the Redeemer in order that the work of the restoration of Israel may be gloriously perfected amidst the thanksgiving of the redeemed ones, he forthwith formulates the thanksgiving by putting the language of thanksgiving of the ancient liturgy (Jer 33:11) into their mouth. The nation, now again established upon the soil of the fatherland, has, until it had acquired this again, seen destruction in every form in a strange land, and can tell of the most manifold divine deliverances. The call to sacrifice the sacrifices of thanksgiving is expanded accordingly into several pictures portraying the dangers of the strange land, which are not so much allegorical, personifying the Exile, as rather exemplificative.
Geneva 1599
107:1 O give thanks unto (a) the LORD, for [he is] good: for his mercy [endureth] for ever.
(a) This notable sentence was in the beginning used as the foot or tenor of the song, which was often repeated.
John Gill
107:1 O give thanks unto the Lord,.... As all men should do, at all times and for all things; the psalm begins as the former does, and gives the same reasons for thanksgiving.
For he is good; and does good, and is the author of all good.
For his mercy endureth for ever; and men in every age are partakers of it.
Robert Jamieson, A. R. Fausset and David Brown
107:1 Although the general theme of this Psalm may have been suggested by God's special favor to the Israelites in their restoration from captivity, it must be regarded as an instructive celebration of God's praise for His merciful providence to all men in their various emergencies. Of these several are given--captivity and bondage, wanderings by land and sea, and famine; some as evidences of God's displeasure, and all the deliverances as evidence of His goodness and mercy to them who humbly seek Him. (Psa. 107:1-43)
This call for thankful praise is the burden or chorus (compare Ps 107:8, Ps 107:15, &c.).
106:1106:1: Խոստովան եղերուք Տեառն զի քաղցր է, զի յաւիտեան է ողորմութիւն նորա։
1 Գոհութի՛ւն մատուցեցէք Տիրոջը, քանզի քաղցր է նա, քանզի յաւերժ է ողորմութիւնը նրա:
[107:1] Գոհացէ՛ք Տէրոջմէն, վասն զի բարի է, Վասն զի անոր ողորմութիւնը յաւիտեան է։
Խոստովան եղերուք Տեառն, զի քաղցր է, զի յաւիտեան է ողորմութիւն նորա:

106:1: Խոստովան եղերուք Տեառն զի քաղցր է, զի յաւիտեան է ողորմութիւն նորա։
1 Գոհութի՛ւն մատուցեցէք Տիրոջը, քանզի քաղցր է նա, քանզի յաւերժ է ողորմութիւնը նրա:
[107:1] Գոհացէ՛ք Տէրոջմէն, վասն զի բարի է, Վասն զի անոր ողորմութիւնը յաւիտեան է։
zohrab-1805▾ eastern-1994▾ western am▾
106:1106:1 Славьте Господа, ибо Он благ, ибо вовек милость Его!
106:2 εἰπάτωσαν επω say; speak οἱ ο the λελυτρωμένοι λυτροω ransom ὑπὸ υπο under; by κυρίου κυριος lord; master οὓς ος who; what ἐλυτρώσατο λυτροω ransom ἐκ εκ from; out of χειρὸς χειρ hand ἐχθροῦ εχθρος hostile; enemy
106:2 מִ֗י mˈî מִי who יְ֭מַלֵּל ˈymallēl מלל make signs גְּבוּרֹ֣ות gᵊvûrˈôṯ גְּבוּרָה strength יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH יַ֝שְׁמִ֗יעַ ˈyašmˈîₐʕ שׁמע hear כָּל־ kol- כֹּל whole תְּהִלָּתֹֽו׃ tᵊhillāṯˈô תְּהִלָּה praise
106:2. dicant qui redempti sunt a Domino quos redemit de manu hostis et de terris congregavit eosLet them say so that have been redeemed by the Lord, whom he hath redeemed from the hand of the enemy: and gathered out of the countries.
106:2. Who will declare the powers of the Lord? Who make a hearing for all his praises?
106:2. Who can utter the mighty acts of the LORD? [who] can shew forth all his praise?
O give thanks unto the LORD, for [he is] good: for his mercy [endureth] for ever:

106:1 Славьте Господа, ибо Он благ, ибо вовек милость Его!
106:2
εἰπάτωσαν επω say; speak
οἱ ο the
λελυτρωμένοι λυτροω ransom
ὑπὸ υπο under; by
κυρίου κυριος lord; master
οὓς ος who; what
ἐλυτρώσατο λυτροω ransom
ἐκ εκ from; out of
χειρὸς χειρ hand
ἐχθροῦ εχθρος hostile; enemy
106:2
מִ֗י mˈî מִי who
יְ֭מַלֵּל ˈymallēl מלל make signs
גְּבוּרֹ֣ות gᵊvûrˈôṯ גְּבוּרָה strength
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
יַ֝שְׁמִ֗יעַ ˈyašmˈîₐʕ שׁמע hear
כָּל־ kol- כֹּל whole
תְּהִלָּתֹֽו׃ tᵊhillāṯˈô תְּהִלָּה praise
106:2. dicant qui redempti sunt a Domino quos redemit de manu hostis et de terris congregavit eos
Let them say so that have been redeemed by the Lord, whom he hath redeemed from the hand of the enemy: and gathered out of the countries.
106:2. Who will declare the powers of the Lord? Who make a hearing for all his praises?
106:2. Who can utter the mighty acts of the LORD? [who] can shew forth all his praise?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 O give thanks unto the LORD, for he is good: for his mercy endureth for ever. 2 Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy; 3 And gathered them out of the lands, from the east, and from the west, from the north, and from the south. 4 They wandered in the wilderness in a solitary way; they found no city to dwell in. 5 Hungry and thirsty, their soul fainted in them. 6 Then they cried unto the LORD in their trouble, and he delivered them out of their distresses. 7 And he led them forth by the right way, that they might go to a city of habitation. 8 Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! 9 For he satisfieth the longing soul, and filleth the hungry soul with goodness.
Here is, I. A general call to all to give thanks to God, v. 1. Let all that sing this psalm, or pray over it, set themselves herein to give thanks to the Lord; and those that have not any special matter for praise may furnish themselves with matter enough from God's universal goodness. In the fountain he is good; in the streams his mercy endures for ever and never fails.
II. A particular demand hereof from the redeemed of the Lord, which may well be applied spiritually to those that have an interest in the great Redeemer and are saved by him from sin and hell. They have, of all people, most reason to say that God is good, and his mercy everlasting; these are the children of God that were scattered abroad, whom Christ died to gather together in one, out of all lands, John xi. 52; Matt. xxiv. 31. But it seems here to be meant of a temporal deliverance, wrought for them when in their distress they cried unto the Lord, v. 6. Is any afflicted? Let him pray. Does any pray? God will certainly hear and help. When troubles become extreme that is man's time to cry; those who but whispered prayer before then cry aloud, and then it is God's time to succour. In the mount he will be seen. 1. They were in an enemy's country, but God wrought out their rescue: He redeemed them from the hand of the enemy (v. 2), not by might or power, it may be (Zech. iv. 6), nor by price or reward (Isa. xlv. 13), but by the Spirit of God working on the spirits of men. 2. They were dispersed as out-casts, but God gathered them out of all the countries whither they were scattered in the cloudy and dark day, that they might again be incorporated, v. 3. See Deut. xxx. 4; Ezek. xxxiv. 12. God knows those that are his, and where to find them. 3. They were bewildered, had no road to travel in, no dwelling place to rest in, v. 4. When they were redeemed out of the hand of the enemy, and gathered out of the lands, they were in danger of perishing in their return home through the dry and barren deserts. They wandered in the wilderness, where there was no trodden path, no company, but a solitary way, no lodging, no conveniences, no accommodations, no inhabited city where they might have quarters or refreshment. But God led them forth by the right way (v. 7), directed them to an inn, nay, directed them to a home, that they might go to a city of habitation, which was inhabited, nay which them themselves should inhabit. This may refer to poor travellers in general, those particularly whose way lay through the wilds of Arabia, where we may suppose they were often at a loss; and yet many in that distress were wonderfully relieved, so that few perished. Note, We ought to take notice of the good hand of God's providence over us in our journeys, going out and coming in, directing us in our way, and providing for us places both to bait in and rest in. Or (as some think) it has an eye to the wanderings of the children of Israel in the wilderness for forty years; it is said (Deut. xxxii. 10), God led them about, and yet here he led them by the right way. God's way, though to us it seems about, will appear at last to have been the right way. It is applicable to our condition in this world; we are here as in a wilderness, have here no continuing city, but dwell in tents as strangers and pilgrims. But we are under the guidance of his wise and good providence, and, if we commit ourselves to it, we shall be led in the right way to the city that has foundations. 4. They were ready to perish for hunger (v. 5): Their soul even fainted in them. They were spent with the fatigues of their journey and ready to drop down for want of refreshment. Those that have constant plenty, and are every day fed to the full, know not what a miserable case it is to be hungry and thirsty, and to have no supply. This was sometimes the case of Israel in the wilderness, and perhaps of other poor travellers; but God's providence finds out ways to satisfy the longing soul and fill the hungry soul with goodness, v. 9. Israel's wants were seasonably supplied, and many have been wonderfully relieved when they were ready to perish. The same God that has led us has fed us all our life long unto this day, has fed us with food convenient, has provided food for the soul, and filled the hungry soul with goodness. Those that hunger and thirst after righteousness, after God, the living God, and communion with him, shall be abundantly replenished with the goodness of his house, both in grace and glory. Now for all this those who receive mercy are called upon to return thanks (v. 8): Oh that men (it is meant especially of those men whom God has graciously relieved) would praise the Lord for his goodness to them in particular, and for his wonderful works to others of the children of men! Note, (1.) God's works of mercy are wonderful works, works of wonderful power considering the weakness, and of wonderful grace considering the unworthiness, of those he shows mercy to. (2.) It is expected of those who receive mercy from God that they return praise to him. (3.) We must acknowledge God's goodness to the children of men as well as to the children of God, to others as well as to ourselves.
Adam Clarke: Commentary on the Bible - 1831
107:2: Let the redeemed of the Lord say so - For they have had the fullest proof of this goodness, in being saved by the continuing stream of his mercy.
Albert Barnes: Notes on the Bible - 1834
107:2: Let the redeemed of the Lord say so - They are especially qualified to say so; they have special occasion to say so; they can and will appreciate this trait in his character. The word rendered "redeemed" here - from גאל gā'al - means "delivered, rescued," without reference to any price paid for the deliverance. It refers here not to a ransom from "sin," but to deliverance from "danger." The probable allusion is to the deliverance from the captivity in Babylon. Compare the notes at Isa 43:3.
Whom he hath redeemed from the hand of the enemy - the power of the enemy. That is, He has saved them from their enemies, and has not suffered them to be destroyed by them. What is here said is true in the most eminent sense of those who are redeemed by the blood of the Son of God, and who are made heirs of salvation. Every consideration makes it proper that they should praise the Lord. Of all on earth, they have most occasion for such praise; of all among people, it may be presumed that they will be best qualified to appreciate the goodness of the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:2: Let the: Psa 31:5, Psa 130:8; Exo 15:16; Deu 15:15; Isa 35:9, Isa 43:1, Isa 44:22; Luk 1:68; Luk 24:21; Gal 3:13; Tit 2:14; Pe1 1:18, Pe1 1:19
from: Psa 106:10; Deu 7:8; Jer 15:21, Jer 31:11; Mic 4:10; Luk 1:74
Geneva 1599
107:2 Let the (b) redeemed of the LORD say [so], whom he hath redeemed from the hand of the enemy;
(b) As was true in the Jews, so there is not one of God's elect who does not feel his help in their necessity.
John Gill
107:2 Let the redeemed of the Lord say so,.... That the Lord is good, and his mercy everlasting; since their redemption is a proof of his goodness, and an instance of his mercy; this is not to be understood of the Israelites redeemed from Egyptian bondage, or from the Babylonish captivity, though they had abundant reason to say as above; but rather of all such who are delivered from any sort of slavery, bondage, and confinement; whether from the power of a disease, or from a prison, or from wicked and unreasonable men; and from captivity in an enemy's country, where they have been used very severely; and as the providence of God is concerned in all such deliverances, thanks should be given him: it seems best to understand it of those who are spiritually redeemed by Christ, this phrase being frequently used of such, Is 35:10, who may be said to be so, since Christ is the author of their redemption; they are redeemed, not by themselves, nor by any creature, but by the Lord; who being their God, and near kinsman, had a right to redeem them, and, being God, was able to do it, and who has effected it by his precious blood; so that he has a right unto them and a property in them, which this phrase also suggests; and for all which they have great reason to praise the Lord and his goodness, and sing the new song of redeeming love. Whom he hath redeemed from the hand of the enemy from all their sins which war against their souls; from Satan their implacable adversary, who is stronger than they; from the law, which curses and threatens them with damnation and death; from death itself, the last enemy, and indeed from the hand of all their enemies, be they who they may.
Robert Jamieson, A. R. Fausset and David Brown
107:2 redeemed of the Lord--(compare Is 35:9-10).
say--that is, that His mercy, &c.
hand of--or, "power of enemy."
106:2106:2: Ասասցեն փրկեալք Տեառն, զորս փրկեաց ՚ի ձեռաց թշնամւոյն։ Յամենայն գաւառաց ժողովեաց զնոսա[7452], [7452] Ոմանք.՚Ի ձեռաց թշնամեաց։
2 Այսպէս թող ասեն Տիրոջից փրկուածները, որոնց նա ազատեց թշնամու ձեռքից:
2 Թող այսպէս ըսեն Տէրոջը փրկածները, Որոնք փրկեց թշնամիին ձեռքէն
Ասասցեն փրկեալք Տեառն, զորս փրկեաց ի ձեռաց թշնամւոյն:

106:2: Ասասցեն փրկեալք Տեառն, զորս փրկեաց ՚ի ձեռաց թշնամւոյն։ Յամենայն գաւառաց ժողովեաց զնոսա[7452],
[7452] Ոմանք.՚Ի ձեռաց թշնամեաց։
2 Այսպէս թող ասեն Տիրոջից փրկուածները, որոնց նա ազատեց թշնամու ձեռքից:
2 Թող այսպէս ըսեն Տէրոջը փրկածները, Որոնք փրկեց թշնամիին ձեռքէն
zohrab-1805▾ eastern-1994▾ western am▾
106:2106:2 Так да скажут избавленные Господом, которых избавил Он от руки врага,
106:3 ἐκ εκ from; out of τῶν ο the χωρῶν χωρα territory; estate συνήγαγεν συναγω gather αὐτοὺς αυτος he; him ἀπὸ απο from; away ἀνατολῶν ανατολη springing up; east καὶ και and; even δυσμῶν δυσμη sunset; west καὶ και and; even βορρᾶ βορρας north wind καὶ και and; even θαλάσσης θαλασσα sea
106:3 אַ֭שְׁרֵי ˈʔašrê אֶשֶׁר happiness שֹׁמְרֵ֣י šōmᵊrˈê שׁמר keep מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice עֹשֵׂ֖ה ʕōśˌē עשׂה make צְדָקָ֣ה ṣᵊḏāqˈā צְדָקָה justice בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole עֵֽת׃ ʕˈēṯ עֵת time
106:3. ab oriente et ab occidente ab aquilone et mariFrom the rising and from the setting of the sun, from the north and from the sea.
106:3. Blessed are those who keep judgment and who do justice at all times.
106:3. Blessed [are] they that keep judgment, [and] he that doeth righteousness at all times.
Let the redeemed of the LORD say [so], whom he hath redeemed from the hand of the enemy:

106:2 Так да скажут избавленные Господом, которых избавил Он от руки врага,
106:3
ἐκ εκ from; out of
τῶν ο the
χωρῶν χωρα territory; estate
συνήγαγεν συναγω gather
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
ἀνατολῶν ανατολη springing up; east
καὶ και and; even
δυσμῶν δυσμη sunset; west
καὶ και and; even
βορρᾶ βορρας north wind
καὶ και and; even
θαλάσσης θαλασσα sea
106:3
אַ֭שְׁרֵי ˈʔašrê אֶשֶׁר happiness
שֹׁמְרֵ֣י šōmᵊrˈê שׁמר keep
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
עֹשֵׂ֖ה ʕōśˌē עשׂה make
צְדָקָ֣ה ṣᵊḏāqˈā צְדָקָה justice
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
עֵֽת׃ ʕˈēṯ עֵת time
106:3. ab oriente et ab occidente ab aquilone et mari
From the rising and from the setting of the sun, from the north and from the sea.
106:3. Blessed are those who keep judgment and who do justice at all times.
106:3. Blessed [are] they that keep judgment, [and] he that doeth righteousness at all times.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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
3. Под "морем" здесь разумеется Чермное море, через которое прошли евреи по выходе из Египта. Во всем стихе указываются четыре страны света для обозначения всех мест рассеяния Израиля, из которых он собран снова в Палестину.
Adam Clarke: Commentary on the Bible - 1831
107:3: And gathered them out of the lands - Though many Jews returned into Jerusalem from various parts of the world, under the reigns of Darius Hystaspes, Artaxerxes, and Alexander the Great; yet this prophecy has its completion only under the Gospel, when all the ends of the earth hear the salvation of God.
Albert Barnes: Notes on the Bible - 1834
107:3: And gathered them out of the lands - The countries where they were scattered. In the times of the captivity the people were not all taken to one place, or did not all abide in one place. In the long exile - of seventy years - in Babylon, they would naturally be much scattered in the different provinces; and the attempt to collect them together, to restore them again to their native land, might be attended with much difficulty.
From the east ... - From all quarters; from the places where they were scattered abroad. That is, one taking his position in Babylon would see them dispersed from that place as a center into all the surrounding country.
And from the south - Margin, as in Hebrew, "from the sea." In general, in the Old Testament, the word "sea" is used for the west, because the western boundary of the land of Palestine was the Mediterranean Sea. Compare Psa 139:9. But the supposed position of the speaker here is "Babylon," and on that account the south might be fitly designated by the word "sea;" as, on the south of Babylon, the Persian Gulf and the Indian Ocean would be soon reached.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:3: gathered: Psa 106:47; Isa 11:11-16, Isa 43:5, Isa 43:6, Isa 49:12; Jer 29:14, Jer 31:8, Jer 31:10; Eze 36:24; Eze 39:27; Rev 5:9
south: Heb. sea
John Gill
107:3 And gathered them out of the lands,.... This cannot have respect to the bringing of the children of Israel out of Egypt; for they were not then brought out of several countries, but from one land only: nor to the Babylonish captivity; for, though some might be gathered out of different provinces, yet not from east, west, north, and south, as here expressed. It best suits with the gathering of the redeemed in the effectual calling, and particularly the calling of the Gentiles in Gospel times; to which the title of the Syriac version before mentioned has respect. The elect of God are gathered in consequence of being redeemed, Zech 10:8, they are gathered out of the world, and from among the men of it; they are gathered to Christ, and by him; they are gathered into his churches, and to communion with them, and to a participation of all privileges and ordinances: and this is usually done by the ministering of the Gospel, which is sent into all the world for this purpose; and a distinguishing blessing of grace it is to be gathered out from the rest of the world, and favoured with such rich mercies. Such have reason to adore the grace of God, and to show forth his praise, who has called them by his grace, and separated them from others for himself.
From the east and from the west, and from the north and from the south; or, "from the sea" (f); the southern sea, as the Targum; or the Red sea, the Arabian or Persian sea. The elect of God, and redeemed of the Lord, lie in all parts of the world; and from thence they are gathered by the ministry of the word unto Christ: this was fulfilled in the first times of the Gospel, and will be more so in the latter day; see Is 43:5.
(f) "et a mari", Pagninus, Montanus, Tigurine version, &c.
John Wesley
107:3 Gathered - Into their own land.
Robert Jamieson, A. R. Fausset and David Brown
107:3 gathered--alluding to the dispersion of captives throughout the Babylonian empire.
from the south--literally, "the sea," or, Red Sea (Ps 114:3), which was on the south.
106:3106:3: յարեւելից եւ յարեւմտից ՚ի հիւսւսոյ եւ ՚ի ծովէ։
3 Բոլոր գաւառներից հաւաքեց նրանց՝ արեւելքից եւ արեւմուտքից, հիւսիսից եւ ծովի կողմից:
3 Ու հաւաքեց զանոնք երկիրներէն, Արեւելքէն, արեւմուտքէն, հիւսիսէն ու ծովէն*։
Յամենայն գաւառաց ժողովեաց զնոսա, յարեւելից եւ յարեւմտից, ի հիւսիսոյ եւ ի ծովէ:

106:3: յարեւելից եւ յարեւմտից ՚ի հիւսւսոյ եւ ՚ի ծովէ։
3 Բոլոր գաւառներից հաւաքեց նրանց՝ արեւելքից եւ արեւմուտքից, հիւսիսից եւ ծովի կողմից:
3 Ու հաւաքեց զանոնք երկիրներէն, Արեւելքէն, արեւմուտքէն, հիւսիսէն ու ծովէն*։
zohrab-1805▾ eastern-1994▾ western am▾
106:3106:3 и собрал от стран, от востока и запада, от севера и моря.
106:4 ἐπλανήθησαν πλαναω mislead; wander ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ἐν εν in ἀνύδρῳ ανυδρος waterless ὁδὸν οδος way; journey πόλεως πολις city κατοικητηρίου κατοικητηριον settlement οὐχ ου not εὗρον ευρισκω find
106:4 זָכְרֵ֣נִי zoḵrˈēnî זכר remember יְ֭הוָה [ˈyhwāh] יְהוָה YHWH בִּ bi בְּ in רְצֹ֣ון rᵊṣˈôn רָצֹון pleasure עַמֶּ֑ךָ ʕammˈeḵā עַם people פָּ֝קְדֵ֗נִי ˈpāqᵊḏˈēnî פקד miss בִּ bi בְּ in ישׁוּעָתֶֽךָ׃ yšûʕāṯˈeḵā יְשׁוּעָה salvation
106:4. erraverunt in solitudine in deserta via civitatem quae habitaretur non reppereruntThey wandered in a wilderness, in a place without water: they found not the way of a city for their habitation.
106:4. Remember us, O Lord, with good will for your people. Visit us with your salvation,
106:4. Remember me, O LORD, with the favour [that thou bearest unto] thy people: O visit me with thy salvation;
And gathered them out of the lands, from the east, and from the west, from the north, and from the south:

106:3 и собрал от стран, от востока и запада, от севера и моря.
106:4
ἐπλανήθησαν πλαναω mislead; wander
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ἐν εν in
ἀνύδρῳ ανυδρος waterless
ὁδὸν οδος way; journey
πόλεως πολις city
κατοικητηρίου κατοικητηριον settlement
οὐχ ου not
εὗρον ευρισκω find
106:4
זָכְרֵ֣נִי zoḵrˈēnî זכר remember
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
בִּ bi בְּ in
רְצֹ֣ון rᵊṣˈôn רָצֹון pleasure
עַמֶּ֑ךָ ʕammˈeḵā עַם people
פָּ֝קְדֵ֗נִי ˈpāqᵊḏˈēnî פקד miss
בִּ bi בְּ in
ישׁוּעָתֶֽךָ׃ yšûʕāṯˈeḵā יְשׁוּעָה salvation
106:4. erraverunt in solitudine in deserta via civitatem quae habitaretur non reppererunt
They wandered in a wilderness, in a place without water: they found not the way of a city for their habitation.
106:4. Remember us, O Lord, with good will for your people. Visit us with your salvation,
106:4. Remember me, O LORD, with the favour [that thou bearest unto] thy people: O visit me with thy salvation;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Предлагаемая здесь картина странствования евреев по пустыне должна пониматься как образ угнетенного нравственного состояния евреев в плену, из которого они стремились к родной Палестине так же, как путник из пустыни к обитаемым местам. - "Не находили населенного города" - точнее можно передать - не находили и не искали места для постоянного поселения, так как из пророчеств они знали, что плен не вечен, равно также зависимая обстановка жизни от владетелей язычников и пребывание среди язычников вызывала жажду восстановления прежней самостоятельности и независимой жизни как в религиозном, так в гражданском и политическом отношениях, которую они утратили вместе с изведением из родной земли. При таком положении в плену и настроении, привлекали и прикрепляли к себе не Вавилонские равнины, а горы Палестины.
Adam Clarke: Commentary on the Bible - 1831
107:4: They wandered in the wilderness - Here begins the Finest comparison: the Israelites in captivity are compared to a traveler in a dreary, uninhabited, and barren desert, spent with hunger and thirst, as well as by the fatigues of the journey, Psa 107:5.
Albert Barnes: Notes on the Bible - 1834
107:4: They wandered in the wilderness - On their return from Babylon; or, when God was conducting them again to their own land. The word "wilderness" in the Scriptures means a desolate, barren, uninhabited region, usually destitute of trees, of springs, and of water-courses. It does not denote, as it does with us, a region of extensive "forests." Compare the notes at Mat 4:1.
In a solitary way - Rather, in a "waste" way; a land that was desolate and uncultivated.
They found no city to dwell in - In their journeyings. This was true of the region between Babylon and Palestine; a wide, barren, desolate waste.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:4: wandered: Psa 107:40; Gen 21:14-16; Num 14:33; Deu 8:15, Deu 32:10; Job 12:24; Eze 34:6, Eze 34:12; Heb 11:38; Rev 12:6
they found: This is the first similitude; in which the Israelites in captivity are compared to travellers in a dreary, uninhabited, and barren desert, spent with hunger and thirst, as well as by the fatigues of the journey.
Carl Friedrich Keil and Franz Delitzsch
107:4
Tit has actually come to pass, the first strophe tells us, that they wandered in a strange land through deserts and wastes, and seemed likely to have to succumb to death from hunger. According to Ps 107:40 and Is 43:19, it appears that Ps 107:4 ought to be read לא־דרך (Olshausen, Baur, and Thenius); but the line is thereby lengthened inelegantly. The two words, joined by Munach, stand in the construct state, like פּרא אדם, Gen 16:12 : a waste of a way = ἔρημος ὁδός, Acts 8:26 (Ewald, Hitzig), which is better suited to the poetical style than that דּרך, as in משׁנה־כּסףp, and the like, should be an accusative of nearer definition (Hengstenberg). In connection with עיר מושׁב the poet, who is fond of this combination (Ps 107:7, Ps 107:36, cf. בּית־מושׁב, Lev 25:29), means any city whatever which might afford the homeless ones a habitable, hospitable reception. With the perfects, which describe what has been experienced, alternates in Ps 107:5 the imperfect, which shifts to the way in which anything comes about: their soul in them enveloped itself (vid., Ps 61:3), i.e., was nigh upon extinction. With the fut. consec. then follows in Ps 107:6 the fact which gave the turn to the change in their misfortune. Their cry for help, as the imperfect יצּילם implies, was accompanied by their deliverance, the fact of which is expressed by the following fut. consec. ויּדריכם. Those who have experienced such things are to confess to the Lord, with thanksgiving, His loving-kindness and His wonderful works to the children of men. It is not to be rendered: His wonders (supply אשׁר עשׂה) towards the children of men (Luther, Olshausen, and others). The two ל coincide: their thankful confession of the divine loving-kindness and wondrous acts is not to be addressed alone to Jahve Himself, but also to men, in order that out of what they have experienced a wholesome fruit may spring forth for the multitude. נפשׁ שׁוקקה (part. Polel, the ē of which is retained as a pre-tonic vowel in pause, cf. Ps 68:26 and on Job 20:27, Ew. 188, b) is, as in Is 29:9, the thirsting soul (from שׁוּק, Arab. sâq, to urge forward, of the impulse and drawing of the emotions, in Hebrew to desire ardently). The preterites are here an expression of that which has been experienced, and therefore of that which has become a fact of experience. In superabundant measure does God uphold the languishing soul that is in imminent danger of languishing away.
John Gill
107:4 They wandered in the wilderness in a solitary way,.... Not the people of Israel, as the Targum. These seem not to be particularly intended, whatever allusion there may be to their passage through the wilderness to Canaan's land; but rather, in general, travellers through waste places, especially the wild deserts of Arabia; where the wind blowing the sand, covers the roads with it, so that frequently travellers lose their way, and wander about, till directed to it by one providence or another. Some compare this with the case of the Old Testament saints, mentioned in Heb 11:37 others with the church in the wilderness, and the witnesses prophesying in sackcloth, Rev_ 11:2. But it is certain that the redeemed and gathered are here meant; and this fitly describes their case, before and at effectual calling: they are in the wilderness of the people, Ezek 20:35, from whence they are gathered; are in a state of error and ignorance; are like straying sheep, gone out of the right way; and are as lost sheep, they have lost their way; and though there may be many ways that present unto them, and which they think bid fair to be the right way; yet the true way of peace, life, and salvation by Christ, they know not, while in a state of nature and unregeneracy; and when they come to be effectually called, they see themselves to be in a bewildered state and condition.
They found no city to dwell in; nor even to call at or lodge in, for miles together; which is the case of travellers in some parts, particularly in the deserts of Arabia. Spiritual travellers find no settlement, rest, peace, joy, and comfort, but in Christ; nor any indeed in this world, and the things of it; here they have no continuing city, Heb 13:14.
John Wesley
107:4 No city - Or rather, no town inhabited, where they might refresh themselves.
Robert Jamieson, A. R. Fausset and David Brown
107:4 A graphic picture is given of the sufferings of those who from distant lands returned to Jerusalem; or,
city of habitation--may mean the land of Palestine.
106:4106:4: Մոլորեցան նոքա յանապատի յանջրդի ճանապարհի, քաղաք բնակութեան ո՛չ գտին[7453]։ [7453] Ոմանք.Ճանապարհ եւ քաղաք բնակութիւն։
4 Մոլորուեցին նրանք անապատում, անջրդի ճանապարհին, եւ բնակուելու քաղաք չգտան:
4 Անոնք մոլորեցան անապատին մէջ, անջուր ճամբու մէջ. Բնակելու քաղաք չգտան։
Մոլորեցան նոքա յանապատի` յանջրդի ճանապարհի, եւ քաղաք բնակութեան ոչ գտին:

106:4: Մոլորեցան նոքա յանապատի յանջրդի ճանապարհի, քաղաք բնակութեան ո՛չ գտին[7453]։
[7453] Ոմանք.Ճանապարհ եւ քաղաք բնակութիւն։
4 Մոլորուեցին նրանք անապատում, անջրդի ճանապարհին, եւ բնակուելու քաղաք չգտան:
4 Անոնք մոլորեցան անապատին մէջ, անջուր ճամբու մէջ. Բնակելու քաղաք չգտան։
zohrab-1805▾ eastern-1994▾ western am▾
106:4106:4 Они блуждали в пустыне по безлюдному пути и не находили населенного города;
106:5 πεινῶντες πειναω hungry καὶ και and; even διψῶντες διψαω thirsty ἡ ο the ψυχὴ ψυχη soul αὐτῶν αυτος he; him ἐν εν in αὐτοῖς αυτος he; him ἐξέλιπεν εκλειπω leave off; cease
106:5 לִ li לְ to רְאֹ֤ות׀ rᵊʔˈôṯ ראה see בְּ bᵊ בְּ in טֹ֘ובַ֤ת ṭˈôvˈaṯ טֹובָה what is good בְּחִירֶ֗יךָ bᵊḥîrˈeʸḵā בָּחִיר chosen לִ֭ ˈli לְ to שְׂמֹחַ śᵊmˌōₐḥ שׂמח rejoice בְּ bᵊ בְּ in שִׂמְחַ֣ת śimḥˈaṯ שִׂמְחָה joy גֹּויֶ֑ךָ gôyˈeḵā גֹּוי people לְ֝ ˈl לְ to הִתְהַלֵּ֗ל hiṯhallˈēl הלל praise עִם־ ʕim- עִם with נַחֲלָתֶֽךָ׃ naḥᵃlāṯˈeḵā נַחֲלָה heritage
106:5. esurientes et sitientes anima eorum in ipsis deficiebatThey were hungry and thirsty: their soul fainted in them. /span> 6 et clamaverunt ad Dominum in tribulatione sua de adflictione eorum eripuit eos
106:5. so that we may see the goodness of your elect, so that we may rejoice in the joy of your nation, so that you may be praised along with your inheritance.
106:5. 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.
They wandered in the wilderness in a solitary way; they found no city to dwell in:

106:4 Они блуждали в пустыне по безлюдному пути и не находили населенного города;
106:5
πεινῶντες πειναω hungry
καὶ και and; even
διψῶντες διψαω thirsty
ο the
ψυχὴ ψυχη soul
αὐτῶν αυτος he; him
ἐν εν in
αὐτοῖς αυτος he; him
ἐξέλιπεν εκλειπω leave off; cease
106:5
לִ li לְ to
רְאֹ֤ות׀ rᵊʔˈôṯ ראה see
בְּ bᵊ בְּ in
טֹ֘ובַ֤ת ṭˈôvˈaṯ טֹובָה what is good
בְּחִירֶ֗יךָ bᵊḥîrˈeʸḵā בָּחִיר chosen
לִ֭ ˈli לְ to
שְׂמֹחַ śᵊmˌōₐḥ שׂמח rejoice
בְּ bᵊ בְּ in
שִׂמְחַ֣ת śimḥˈaṯ שִׂמְחָה joy
גֹּויֶ֑ךָ gôyˈeḵā גֹּוי people
לְ֝ ˈl לְ to
הִתְהַלֵּ֗ל hiṯhallˈēl הלל praise
עִם־ ʕim- עִם with
נַחֲלָתֶֽךָ׃ naḥᵃlāṯˈeḵā נַחֲלָה heritage
106:5. esurientes et sitientes anima eorum in ipsis deficiebat
They were hungry and thirsty: their soul fainted in them. /span>

6 et clamaverunt ad Dominum in tribulatione sua de adflictione eorum eripuit eos
106:5. so that we may see the goodness of your elect, so that we may rejoice in the joy of your nation, so that you may be praised along with your inheritance.
106:5. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
107:5: Hungry and thirsty - As they would be, when wandering in such a desert. A more literal and expressive rendering would be, "Hungry - also thirsty."
Their soul fainted in them - The word used here - עטף ‛ â ṭ aph - means properly to cover, to clothe, as with a garment, Psa 73:6; or a field with grain, Psa 65:13; then, to hide oneself, Job 23:9; then, to cover with darkness, Psa 77:3; 102, title; thus it denotes the state of mind when darkness seems to be in the way - a way of calamity, trouble, sorrow; of weakness, faintness, feebleness. Here it would seem from the connection to refer to the exhaustion produced by the want of food and drink.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:5: Jdg 15:18, Jdg 15:19; Sa1 30:11, Sa1 30:12; Isa 44:12; Jer 14:18; Lam 2:19; Mar 8:2, Mar 8:3
Geneva 1599
107:5 (c) Hungry and thirsty, their soul fainted in them.
(c) He shows that there is no affliction so grievous out of which God will not deliver us, and also exhorts them who are delivered to be mindful of so great a benefit.
John Gill
107:5 Hungry and thirsty,.... As travellers in deserts sometimes are; their provisions being spent they bring with them, and none to be had on the road; there being no inns to stop at, nor any sort of food to eat, nor springs of water to drink of. In such a condition are souls, when, like the prodigal, they come to themselves, and are thoroughly convinced of their state and condition by nature; they find themselves starving and famishing, and no provision to be had from themselves or the creature: they hunger after Christ, the bread of life, and thirst after his grace, the water of life, and the blessings of it; they hunger and thirst after his righteousness, and justification by it; after the pardon of their sins through his blood, and after salvation by him, and an interest in it; after more knowledge of him, and communion with him.
Their soul fainted in them; for want of food and drink; as men do, in a spiritual sense, for want of Christ, the blessings of his grace, particularly salvation; for want of views of interest in it, of the joys and comforts of it; see Ps 119:81. Some refer all this to the apostles and apostolic men, wandering in the Gentile world, hungry, thirsty, and without any certain dwelling place; see 1Cor 4:11.
Robert Jamieson, A. R. Fausset and David Brown
107:5 fainted--was overwhelmed (Ps 61:3; Ps 77:3).
106:5106:5: Քաղցեա՛ն եւ ծարաւեցա՛ն, եւ անձինք նոցա ՚ի նոսին նուաղեցան[7454]։ [7454] Ոմանք.Եւ ծարաւեցին... ՚ի նոսին նուաղեցին։
5 Քաղց զգացին ու ծարաւեցին, եւ նրանց հոգիները նուաղեցին իրենց ներսում:
5 Անօթի ու ծարաւ ըլլալով՝ Հոգինին իրենց ներսիդին կը մարէր։
Քաղցեան եւ ծարաւեցան, եւ անձինք նոցա ի նոսին նուաղեցան:

106:5: Քաղցեա՛ն եւ ծարաւեցա՛ն, եւ անձինք նոցա ՚ի նոսին նուաղեցան[7454]։
[7454] Ոմանք.Եւ ծարաւեցին... ՚ի նոսին նուաղեցին։
5 Քաղց զգացին ու ծարաւեցին, եւ նրանց հոգիները նուաղեցին իրենց ներսում:
5 Անօթի ու ծարաւ ըլլալով՝ Հոգինին իրենց ներսիդին կը մարէր։
zohrab-1805▾ eastern-1994▾ western am▾
106:5106:5 терпели голод и жажду, душа их истаевала в них.
106:6 καὶ και and; even ἐκέκραξαν κραζω cry πρὸς προς to; toward κύριον κυριος lord; master ἐν εν in τῷ ο the θλίβεσθαι θλιβω pressure; press against αὐτούς αυτος he; him καὶ και and; even ἐκ εκ from; out of τῶν ο the ἀναγκῶν αναγκη compulsion; necessity αὐτῶν αυτος he; him ἐρρύσατο ρυομαι rescue αὐτοὺς αυτος he; him
106:6 חָטָ֥אנוּ ḥāṭˌānû חטא miss עִם־ ʕim- עִם with אֲבֹותֵ֗ינוּ ʔᵃvôṯˈênû אָב father הֶעֱוִ֥ינוּ heʕᵉwˌînû עוה do wrong הִרְשָֽׁעְנוּ׃ hiršˈāʕᵊnû רשׁע be guilty
106:7. et duxit illos per viam rectam ut venirent in civitatem habitabilemAnd he led them into the right way, that they might go to a city of habitation.
106:6. We have sinned, as have our fathers. We have acted unjustly; we have wrought iniquity.
106:6. We have sinned with our fathers, we have committed iniquity, we have done wickedly.
Hungry and thirsty, their soul fainted in them:

106:5 терпели голод и жажду, душа их истаевала в них.
106:6
καὶ και and; even
ἐκέκραξαν κραζω cry
πρὸς προς to; toward
κύριον κυριος lord; master
ἐν εν in
τῷ ο the
θλίβεσθαι θλιβω pressure; press against
αὐτούς αυτος he; him
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
ἀναγκῶν αναγκη compulsion; necessity
αὐτῶν αυτος he; him
ἐρρύσατο ρυομαι rescue
αὐτοὺς αυτος he; him
106:6
חָטָ֥אנוּ ḥāṭˌānû חטא miss
עִם־ ʕim- עִם with
אֲבֹותֵ֗ינוּ ʔᵃvôṯˈênû אָב father
הֶעֱוִ֥ינוּ heʕᵉwˌînû עוה do wrong
הִרְשָֽׁעְנוּ׃ hiršˈāʕᵊnû רשׁע be guilty
106:7. et duxit illos per viam rectam ut venirent in civitatem habitabilem
And he led them into the right way, that they might go to a city of habitation.
106:6. We have sinned, as have our fathers. We have acted unjustly; we have wrought iniquity.
106:6. We have sinned with our fathers, we have committed iniquity, we have done wickedly.
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Adam Clarke: Commentary on the Bible - 1831
107:6: Then they cried unto the Lord - When the Israelites began to pray heartily, and the eyes of all the tribes were as the eyes of one man turned unto the Lord, then he delivered them out of their distresses.
Albert Barnes: Notes on the Bible - 1834
107:6: Then they cried unto the Lord in their trouble - The language in this verse is repeated in this psalm in Psa 107:13, Psa 107:19, Psa 107:28 - as if this were the main subject of the psalm, that when the people of God in different circumstances, or under various forms of trouble, call upon God, he hears them and delivers them.
And he delivered them out of their distresses - The verb from which the noun used here is derived has the idea of being "narrow, straitened, compressed." Hence, the word comes to be used in the sense of distress of any kind - as if one were pressed down, or compressed painfully in a narrow space.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:6: Then: Psa 107:13, Psa 107:19, Psa 107:28, Psa 50:15, Psa 91:15; Isa 41:17, Isa 41:18; Jer 29:12-14; Hos 5:15; Heb 4:15, Heb 4:16
he delivered: Co2 1:8-10, Co2 12:8-10; Ti2 3:11
John Gill
107:6 Then they cried unto the Lord in their trouble,.... To be directed in their way, and for food and drink, as travellers do when in such distress. Natural men, even the very Heathens, when in distress, will cry unto God for relief, as Jonah's mariners did, Jon 1:5. It is a time of trouble with awakened sinners, when they are convinced of sin by the Spirit of God; when they are pricked to the heart with a sense of it; when the terrors of death and hell get hold of them; when they see themselves lost and undone, and in a wrong way, and know not what to do; when they find themselves starving and ready to perish; and then they cry, that is, pray, unto the Lord, the God of their lives, whose ears are open to their cries.
And he delivered them out of their distresses; by leading them in a right way, and by satisfying and filling their hungry souls with good things, as it is explained, Ps 107:7.
John Wesley
107:6 The Lord - Heb. Unto Jehovah, to the true God. For the Heathens had, many of them, some knowledge of the true God.
106:6106:6: Աղաղակեցին առ Տէր ՚ի նեղութեան իւրեանց, ՚ի վշտաց նոցա փրկեաց զնոսա։
6 Աղաղակեցին Տիրոջն իրենց նեղութեան մէջ, եւ նա փրկեց նրանց իրենց վշտերից:
6 Տէրոջը աղաղակեցին իրենց նեղութեանը մէջ Եւ անիկա փրկեց զանոնք իրենց տառապանքներէն
Աղաղակեցին առ Տէր ի նեղութեան իւրեանց, ի վշտաց նոցա փրկեաց զնոսա:

106:6: Աղաղակեցին առ Տէր ՚ի նեղութեան իւրեանց, ՚ի վշտաց նոցա փրկեաց զնոսա։
6 Աղաղակեցին Տիրոջն իրենց նեղութեան մէջ, եւ նա փրկեց նրանց իրենց վշտերից:
6 Տէրոջը աղաղակեցին իրենց նեղութեանը մէջ Եւ անիկա փրկեց զանոնք իրենց տառապանքներէն
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106:6106:6 Но воззвали к Господу в скорби своей, и Он избавил их от бедствий их,
106:7 καὶ και and; even ὡδήγησεν οδηγεω guide αὐτοὺς αυτος he; him εἰς εις into; for ὁδὸν οδος way; journey εὐθεῖαν ευθυς straight; directly τοῦ ο the πορευθῆναι πορευομαι travel; go εἰς εις into; for πόλιν πολις city κατοικητηρίου κατοικητηριον settlement
106:7 אֲבֹ֘ותֵ֤ינוּ ʔᵃvˈôṯˈênû אָב father בְ vᵊ בְּ in מִצְרַ֨יִם׀ miṣrˌayim מִצְרַיִם Egypt לֹא־ lō- לֹא not הִשְׂכִּ֬ילוּ hiśkˈîlû שׂכל prosper נִפְלְאֹותֶ֗יךָ niflᵊʔôṯˈeʸḵā פלא be miraculous לֹ֣א lˈō לֹא not זָ֭כְרוּ ˈzāḵᵊrû זכר remember אֶת־ ʔeṯ- אֵת [object marker] רֹ֣ב rˈōv רֹב multitude חֲסָדֶ֑יךָ ḥᵃsāḏˈeʸḵā חֶסֶד loyalty וַ wa וְ and יַּמְר֖וּ yyamrˌû מרה rebel עַל־ ʕal- עַל upon יָ֣ם yˈom יָם sea בְּ bᵊ בְּ in יַם־ yam- יָם sea סֽוּף׃ sˈûf סוּף rush
106:8. confiteantur Domino misericordiam eius et mirabilia eius in filios hominumLet the mercies of the Lord give glory to him: and his wonderful works to the children of men.
106:7. Our fathers did not understand your miracles in Egypt. They did not remember the multitude of your mercies. And they provoked you, while going up to the sea, even the Red Sea.
106:7. 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.
Then they cried unto the LORD in their trouble, [and] he delivered them out of their distresses:

106:6 Но воззвали к Господу в скорби своей, и Он избавил их от бедствий их,
106:7
καὶ και and; even
ὡδήγησεν οδηγεω guide
αὐτοὺς αυτος he; him
εἰς εις into; for
ὁδὸν οδος way; journey
εὐθεῖαν ευθυς straight; directly
τοῦ ο the
πορευθῆναι πορευομαι travel; go
εἰς εις into; for
πόλιν πολις city
κατοικητηρίου κατοικητηριον settlement
106:7
אֲבֹ֘ותֵ֤ינוּ ʔᵃvˈôṯˈênû אָב father
בְ vᵊ בְּ in
מִצְרַ֨יִם׀ miṣrˌayim מִצְרַיִם Egypt
לֹא־ lō- לֹא not
הִשְׂכִּ֬ילוּ hiśkˈîlû שׂכל prosper
נִפְלְאֹותֶ֗יךָ niflᵊʔôṯˈeʸḵā פלא be miraculous
לֹ֣א lˈō לֹא not
זָ֭כְרוּ ˈzāḵᵊrû זכר remember
אֶת־ ʔeṯ- אֵת [object marker]
רֹ֣ב rˈōv רֹב multitude
חֲסָדֶ֑יךָ ḥᵃsāḏˈeʸḵā חֶסֶד loyalty
וַ wa וְ and
יַּמְר֖וּ yyamrˌû מרה rebel
עַל־ ʕal- עַל upon
יָ֣ם yˈom יָם sea
בְּ bᵊ בְּ in
יַם־ yam- יָם sea
סֽוּף׃ sˈûf סוּף rush
106:8. confiteantur Domino misericordiam eius et mirabilia eius in filios hominum
Let the mercies of the Lord give glory to him: and his wonderful works to the children of men.
106:7. Our fathers did not understand your miracles in Egypt. They did not remember the multitude of your mercies. And they provoked you, while going up to the sea, even the Red Sea.
106:7. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Господь даровал евреям прямой путь возвращения на родину с воцарением Кира, дозволившего и содействовавшего возвращению евреев в Палестину.
Adam Clarke: Commentary on the Bible - 1831
107:7: That they might go to a city of habitation - God stirred up the heart of Cyrus to give them liberty to return to their own land: and Zerubbabel, Ezra, and Nehemiah, at different times, brought many of them back to Judea.
Albert Barnes: Notes on the Bible - 1834
107:7: And he led them forth by the right way - A literal version, if the term necessary to express it might be allowable, would be," He wayed them in a straight way;" he made a way for them, and that was a straight way. He conducted them in the most direct path to the land to which they were going.
That they might go to a city of habitation - A city where they might permanently dwell. The word "city" here seems to be used in the sense of "abode;" and the idea is, that he led them to a land where they might cease to be wanderers, and might find a settled home.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:7: he led: Psa 77:20, Psa 78:52, Psa 136:16; Ezr 8:21-23; Isa 30:21, Isa 35:8-10, Isa 48:17; Isa 49:8-11, Isa 63:13, Isa 63:14; Jer 6:16, Jer 31:9; Pe2 2:15, Pe2 2:21
that they: Psa 107:4, Psa 107:36; Neh 11:3; Jer 31:24, Jer 31:38-40, Jer 33:10-13; Heb 11:9, Heb 11:10, Heb 11:16, Heb 12:22; Rev 21:2-4, Rev 10-27
John Gill
107:7 And he led them forth by the right way,.... Thus God by his providence directs travellers that have lost their way, and puts them into the right way. There is no doubt a very great concern of Providence in such a case, and which ought to be acknowledged with thankfulness. And thus the Lord leads awakened and inquiring souls to the right way of salvation; to Christ, who is the way, the truth, and the life; and directs and enables them to believe in him, to walk by faith, and to continue to walk in him, as they have received him; and which is a plain and straight way, in which they shall not stumble; yea, in which men, though fools, shall not err, wander, or lose themselves: and though this way is attended with many afflictions and tribulations, and so may be said to be a narrow and a rough way; yet it is a right one, and a safe one, it brings at last to eternal life: the Syriac version renders it, "by the way of truth".
That they might go to a city of habitation; a city to dwell in; the Targum is,
"to Jerusalem, a city to dwell in:''
but any city nearest for travellers is here meant; and in a spiritual sense may be intended, either Christ, the city of refuge, where awakened sinners are directed to flee to, and where they find safety and plenty of provisions; or the church of God, the strong city, about which salvation is as walls and bulwarks; and to which they come when effectually called, and become citizens of it; or the New Jerusalem church state, in which the tabernacle of God will be, and he will dwell with men, and they with him; or the ultimate glory and happiness of the saints in heaven, that city which has foundations, whose builder and maker is God; in which are everlasting habitations, and mansions of peace and rest for the people of God to dwell in, after they have gone through their troublesome passage in this wilderness.
John Wesley
107:7 Forth - Out of the wilderness.
106:7106:7: Առաջնորդեաց նոցա ՚ի ճանապարհ ուղիղ, զի երթիցեն ՚ի քաղաք բնակութեան իւրեանց։
7 Առաջնորդեց նրանց ուղիղ ճանապարհով, որ գնան քաղաքն իրենց բնակութեան:
7 Ու զանոնք ուղիղ ճամբու մէջ առաջնորդեց, Մինչեւ որ բնակելու քաղաքը հասան։
Առաջնորդեաց նոցա ի ճանապարհ ուղիղ, զի երթիցեն ի քաղաք բնակութեան իւրեանց:

106:7: Առաջնորդեաց նոցա ՚ի ճանապարհ ուղիղ, զի երթիցեն ՚ի քաղաք բնակութեան իւրեանց։
7 Առաջնորդեց նրանց ուղիղ ճանապարհով, որ գնան քաղաքն իրենց բնակութեան:
7 Ու զանոնք ուղիղ ճամբու մէջ առաջնորդեց, Մինչեւ որ բնակելու քաղաքը հասան։
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106:7106:7 и повел их прямым путем, чтобы они шли к населенному городу.
106:8 ἐξομολογησάσθωσαν εξομολογεω concede; confess τῷ ο the κυρίῳ κυριος lord; master τὰ ο the ἐλέη ελεος mercy αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the θαυμάσια θαυμασιος wonderful; wonders αὐτοῦ αυτος he; him τοῖς ο the υἱοῖς υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human
106:8 וַֽ֭ ˈwˈa וְ and יֹּושִׁיעֵם yyôšîʕˌēm ישׁע help לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of שְׁמֹ֑ו šᵊmˈô שֵׁם name לְ֝ ˈl לְ to הֹודִ֗יעַ hôḏˈîₐʕ ידע know אֶת־ ʔeṯ- אֵת [object marker] גְּבוּרָתֹֽו׃ gᵊvûrāṯˈô גְּבוּרָה strength
106:9. quia saturavit animam vacuam et animam esurientem implevit bonisFor he hath satisfied the empty soul, and hath filled the hungry soul with good things.
106:8. And he saved them for the sake of his name, so that he might make known his power.
106:8. Nevertheless he saved them for his name’s sake, that he might make his mighty power to be known.
And he led them forth by the right way, that they might go to a city of habitation:

106:7 и повел их прямым путем, чтобы они шли к населенному городу.
106:8
ἐξομολογησάσθωσαν εξομολογεω concede; confess
τῷ ο the
κυρίῳ κυριος lord; master
τὰ ο the
ἐλέη ελεος mercy
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
θαυμάσια θαυμασιος wonderful; wonders
αὐτοῦ αυτος he; him
τοῖς ο the
υἱοῖς υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
106:8
וַֽ֭ ˈwˈa וְ and
יֹּושִׁיעֵם yyôšîʕˌēm ישׁע help
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
שְׁמֹ֑ו šᵊmˈô שֵׁם name
לְ֝ ˈl לְ to
הֹודִ֗יעַ hôḏˈîₐʕ ידע know
אֶת־ ʔeṯ- אֵת [object marker]
גְּבוּרָתֹֽו׃ gᵊvûrāṯˈô גְּבוּרָה strength
106:9. quia saturavit animam vacuam et animam esurientem implevit bonis
For he hath satisfied the empty soul, and hath filled the hungry soul with good things.
106:8. And he saved them for the sake of his name, so that he might make known his power.
106:8. Nevertheless he saved them for his name’s sake, that he might make his mighty power to be known.
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Adam Clarke: Commentary on the Bible - 1831
107:8: O that men would praise the Lord - This is what is called the intercalary verse, or burden of each part of this responsive song: see the introduction. God should be praised because he is good. We naturally speak highly of those who are eminent. God is infinitely excellent, and should be celebrated for his perfections. But he does wonders for the children of men; and, therefore, men should praise the Lord. And he is the more to be praised, because these wonders, נפלאות niphlaoth, miracles of mercy and grace, are done for the undeserving. They are done לבני אדם libney adam, for the children of Adam, the corrupt descendants of a rebel father.
Albert Barnes: Notes on the Bible - 1834
107:8: Oh that men would praise the Lord for his goodness - More literally, "Let such - or, let these - praise the Lord for his goodness," the word "men" having been supplied by our translators. Yet it is not improper to suppose that a wider range is intended than would be denoted if it were confined to those who had then been delivered. It was evidently designed to impress the minds of those who might use this psalm in their devotions; and the idea is, that the deliverance then vouchsafed to the people of God in their troubles should lead all to praise and adore him. Such a surprising interposition suggested an important lesson in regard to God, applicable to all people; and should lead all to praise him in view of the trait of character thus manifested, as that of a God who hears prayer when his people are in trouble, and who can make a straight path before them when they are in danger of being lost, and who can conduct them through the wilderness - the waste places - of this world, as he did his people across the pathless sands of the desert. The true use of all history is to teach us lessons about God.
And for his wonderful works to the children of men - His doings as suited to excite wonder and admiration. His dealings with his people in the desert furnished one illustration of this; the world is full of such illustrations. The desire expressed in this verse suggests the great lesson of the psalm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:8: Oh that men: Psa 107:15, Psa 107:21, Psa 107:31, Psa 81:13-16; Deu 5:29, Deu 32:29; Isa 48:18
praise: Psa 34:3, Psa 92:1, Psa 92:2, Psa 147:1; Isa 63:7
his wonderful: Psa 40:5, Psa 78:4, Psa 111:4; Dan 4:2, Dan 4:3, Dan 6:27
John Gill
107:8 O that men would praise the Lord for his goodness,.... For his providential goodness, in providing food and drink for them, when fainting; in directing them to their right way, when they had lost it; and in bringing them safe to the place they were bound for: and particularly for his special grace and goodness, in redemption and effectual calling; for bringing out of a wilderness state and condition, and supplying them with all spiritual provisions, and putting them in the right way to eternal glory and happiness.
And for his wonderful works to the children of men! as all the above things are wonderful ones, both in providence and grace. This verse is repeated at the close of each of the instances produced; in which the goodness of God appears to persons in distress, and who being delivered, ought to acknowledge it, and be thankful for it: or "confess": that is, declare to God his goodness, and to the children of men his wonderful works; so the Targum.
Robert Jamieson, A. R. Fausset and David Brown
107:8 To the chorus is added, as a reason for praise, an example of the extreme distress from which they had been delivered--extreme hunger, the severest privation of a journey in the desert.
106:8106:8: Խոստովան եղիցին Տեառն ողորմութեանց նորա, սքանչելեաց նորա որդիք մարդկան[7455]։ [7455] Ոմանք.Յագեցոյց զանձինս։
8 Թող մարդկանց որդիները գոհութիւն մատուցեն Տիրոջը նրա ողորմութիւնների եւ հրաշագործութիւնների համար,
8 Թող գոհանան Տէրոջմէն իր ողորմութեանը համար Ու հրաշքներուն համար, որ մարդոց որդիներուն ըրաւ։
Խոստովան եղիցին Տեառն ողորմութեանց նորա, սքանչելեաց նորա` յորդիս մարդկան:

106:8: Խոստովան եղիցին Տեառն ողորմութեանց նորա, սքանչելեաց նորա որդիք մարդկան[7455]։
[7455] Ոմանք.Յագեցոյց զանձինս։
8 Թող մարդկանց որդիները գոհութիւն մատուցեն Տիրոջը նրա ողորմութիւնների եւ հրաշագործութիւնների համար,
8 Թող գոհանան Տէրոջմէն իր ողորմութեանը համար Ու հրաշքներուն համար, որ մարդոց որդիներուն ըրաւ։
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106:8106:8 Да славят Господа за милость Его и за чудные дела Его для сынов человеческих:
106:9 ὅτι οτι since; that ἐχόρτασεν χορταζω satisfy ψυχὴν ψυχη soul κενὴν κενος hollow; empty καὶ και and; even ψυχὴν ψυχη soul πεινῶσαν πειναω hungry ἐνέπλησεν εμπιπλημι fill in; fill up ἀγαθῶν αγαθος good
106:9 וַ wa וְ and יִּגְעַ֣ר yyiḡʕˈar גער rebuke בְּ bᵊ בְּ in יַם־ yam- יָם sea ס֭וּף ˈsûf סוּף rush וַֽ wˈa וְ and יֶּחֱרָ֑ב yyeḥᵉrˈāv חרב be dry וַ wa וְ and יֹּולִיכֵ֥ם yyôlîḵˌēm הלך walk בַּ֝ ˈba בְּ in † הַ the תְּהֹמֹ֗ות ttᵊhōmˈôṯ תְּהֹום primeval ocean כַּ ka כְּ as † הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
106:10. habitantes in tenebris et umbra mortis alligatos inopia et ferroSuch as sat in darkness and in the shadow of death: bound in want and in iron.
106:9. And he rebuked the Red Sea, and it dried up. And he led them into the abyss, as if into a desert.
106:9. He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.
Oh that [men] would praise the LORD [for] his goodness, and [for] his wonderful works to the children of men:

106:8 Да славят Господа за милость Его и за чудные дела Его для сынов человеческих:
106:9
ὅτι οτι since; that
ἐχόρτασεν χορταζω satisfy
ψυχὴν ψυχη soul
κενὴν κενος hollow; empty
καὶ και and; even
ψυχὴν ψυχη soul
πεινῶσαν πειναω hungry
ἐνέπλησεν εμπιπλημι fill in; fill up
ἀγαθῶν αγαθος good
106:9
וַ wa וְ and
יִּגְעַ֣ר yyiḡʕˈar גער rebuke
בְּ bᵊ בְּ in
יַם־ yam- יָם sea
ס֭וּף ˈsûf סוּף rush
וַֽ wˈa וְ and
יֶּחֱרָ֑ב yyeḥᵉrˈāv חרב be dry
וַ wa וְ and
יֹּולִיכֵ֥ם yyôlîḵˌēm הלך walk
בַּ֝ ˈba בְּ in
הַ the
תְּהֹמֹ֗ות ttᵊhōmˈôṯ תְּהֹום primeval ocean
כַּ ka כְּ as
הַ the
מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
106:10. habitantes in tenebris et umbra mortis alligatos inopia et ferro
Such as sat in darkness and in the shadow of death: bound in want and in iron.
106:9. And he rebuked the Red Sea, and it dried up. And he led them into the abyss, as if into a desert.
106:9. He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Радостное чувство возвращения на родину сравнивается с чувством удовлетворения жаждущим своей жажды и алчущим своего голода.
Adam Clarke: Commentary on the Bible - 1831
107:9: For he satisfieth the longing soul - This is the reason which the psalmist gives for the duty of thankfulness which he prescribes. The longing soul, נפש שוקקה nephesh shokekah, the soul that pushes forward in eager desire after salvation.
Albert Barnes: Notes on the Bible - 1834
107:9: For he satisfieth the longing soul - This does not mean - what is indeed true in itself - that God has made provision for the "soul" of man, and satisfies it when it longs or pants for its needed supply, but the reference is to the creatures of God - the living things that he has made; and the idea is, that he has made provision for their needs. He gives them food and drink, so that their needs are met. The "particular" reference here, however, in the word rendered "longing" is to "thirst," as contradistinguished from the other member of the verse, where the reference is to "hunger." So the word is used in Isa 29:8.
And filleth the hungry soul with goodness - Supplies the needs of the hungry with "good;" that is, with that which is "good" for it; which meets its needs, and imparts strength and happiness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:9: Psa 34:10, Psa 132:15, Psa 146:7; Isa 55:1-3; Jer 31:14, Jer 31:25; Mat 5:6; Luk 1:53; Rev 7:16, Rev 7:17
John Gill
107:9 For he satisfieth the longing soul,.... The soul that is hungry and thirsty, and longs for food and drink, when nature in such circumstances craves. And so such who long for Christ and his grace, for an interest in him, and fellowship with him, the Lord satisfies with these things, as with marrow and fatness.
And filleth the hungry soul with goodness; with the goodness and fatness of his house; with good things; with the good things laid up in Christ and in the covenant; with the good things of the Gospel; with the grace and goodness of God in Christ; see Ps 65:4.
106:9106:9: Զի յագեցոյց զանձինս քաղցեալս, եւ զանձինս կարօտեալս լի՛ արար բարութեամբ[7456]։ [7456] Ոմանք.Տեառն ողորմութիւնք նորա։
9 քանզի նա յագեցրեց քաղցած հոգիները, եւ բարութեամբ լիացրեց կարօտեալ անձանց,
9 Վասն զի անիկա ծարաւցած հոգին կը յագեցնէ Ու անօթեցածը բարութիւնով կը լեցնէ։
Զի յագեցոյց զանձինս քաղցեալս, եւ զանձինս կարօտեալս լի արար բարութեամբ:

106:9: Զի յագեցոյց զանձինս քաղցեալս, եւ զանձինս կարօտեալս լի՛ արար բարութեամբ[7456]։
[7456] Ոմանք.Տեառն ողորմութիւնք նորա։
9 քանզի նա յագեցրեց քաղցած հոգիները, եւ բարութեամբ լիացրեց կարօտեալ անձանց,
9 Վասն զի անիկա ծարաւցած հոգին կը յագեցնէ Ու անօթեցածը բարութիւնով կը լեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
106:9106:9 ибо Он насытил душу жаждущую и душу алчущую исполнил благами.
106:10 καθημένους καθημαι sit; settle ἐν εν in σκότει σκοτος dark καὶ και and; even σκιᾷ σκια shadow; shade θανάτου θανατος death πεπεδημένους πεδαω in πτωχείᾳ πτωχεια bankruptcy καὶ και and; even σιδήρῳ σιδηρος iron
106:10 וַֽ֭ ˈwˈa וְ and יֹּושִׁיעֵם yyôšîʕˌēm ישׁע help מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand שֹׂונֵ֑א śônˈē שׂנא hate וַ֝ ˈwa וְ and יִּגְאָלֵ֗ם yyiḡʔālˈēm גאל redeem מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand אֹויֵֽב׃ ʔôyˈēv איב be hostile
106:11. quia provocaverunt sermones Dei et consilium Excelsi blasphemaveruntBecause they had exasperated the words of God: and provoked the counsel of the most High:
106:10. And he saved them from the hand of those who hated them. And he redeemed them from the hand of the enemy.
106:10. And he saved them from the hand of him that hated [them], and redeemed them from the hand of the enemy.
For he satisfieth the longing soul, and filleth the hungry soul with goodness:

106:9 ибо Он насытил душу жаждущую и душу алчущую исполнил благами.
106:10
καθημένους καθημαι sit; settle
ἐν εν in
σκότει σκοτος dark
καὶ και and; even
σκιᾷ σκια shadow; shade
θανάτου θανατος death
πεπεδημένους πεδαω in
πτωχείᾳ πτωχεια bankruptcy
καὶ και and; even
σιδήρῳ σιδηρος iron
106:10
וַֽ֭ ˈwˈa וְ and
יֹּושִׁיעֵם yyôšîʕˌēm ישׁע help
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
שֹׂונֵ֑א śônˈē שׂנא hate
וַ֝ ˈwa וְ and
יִּגְאָלֵ֗ם yyiḡʔālˈēm גאל redeem
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
אֹויֵֽב׃ ʔôyˈēv איב be hostile
106:11. quia provocaverunt sermones Dei et consilium Excelsi blasphemaverunt
Because they had exasperated the words of God: and provoked the counsel of the most High:
106:10. And he saved them from the hand of those who hated them. And he redeemed them from the hand of the enemy.
106:10. And he saved them from the hand of him that hated [them], and redeemed them from the hand of the enemy.
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Adam Clarke: Commentary on the Bible - 1831
107:10: Then they cry - The effect produced by affliction as before.
Albert Barnes: Notes on the Bible - 1834
107:10: Such as sit in darkness - The reference in these verses Psa 107:10-14 is evidently to the children of Israel, when in Babylon; and the design is, to show the goodness of God to them in their trouble, and the occasion which they had for praising him on that account. To "sit in darkness" is significant of great ignorance (compare the notes at Luk 1:79; notes at Isa 9:2); or of affliction and trouble, as darkness is an emblem of calamity.
And in the shadow of death - A dark, gloomy, chilly shade such as "Death" would cast if he stood between us and the light. See the notes at Job 3:5; compare Job 10:21; Psa 23:4; Psa 44:19; Isa 9:2. The reference is to the sad and gloomy residence of the Hebrews in the land of captivity.
Being bound in affliction and iron - Captives and slaves. Compare Psa 105:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:10: Such: Here begins the second comparison; in which the state of the captives in Babylon is illustrated by that of prisoners in a dreary dungeon.
as sit: Job 3:5; Isa 9:2; Mat 4:16, Mat 22:13; Luk 1:79
bound: Psa 105:18; Exo 2:23, Exo 2:24; Ch2 33:11; Job 36:8, Job 36:9; Lam 3:6, Lam 3:7; Rom 6:20, Rom 6:21
Carl Friedrich Keil and Franz Delitzsch
107:10
Others suffered imprisonment and bonds; but through Him who had decreed this as punishment for them, they also again reached the light of freedom. Just as in the first strophe, here, too, as far as יודוּ in Ps 107:15, is all a compound subject; and in view of this the poet begins with participles. "Darkness and the shadow of death" (vid., Ps 23:4) is an Isaianic expression, Is 9:1 (where ישׁבי is construed with ב), Ps 42:7 (where ישׁבי is construed as here, cf. Gen 4:20; Zech 2:11), just as "bound in torture and iron" takes its rise from Job 36:8. The old expositors call it a hendiadys for "torturing iron" (after Ps 105:18); but it is more correct to take the one as the general term and the other as the particular: bound in all sorts of affliction from which they could not break away, and more particularly in iron bonds (בּרזל, like the Arabic firzil, an iron fetter, vid., on Ps 105:18). In Ps 107:11, which calls to mind Is 5:19, and with respect to Ps 107:12, Is 3:8, the double play upon the sound of the words is unmistakeable. By עצה is meant the plan in accordance with which God governs, more particularly His final purpose, which lies at the basis of His leadings of Israel. Not only had they nullified this purpose of mercy by defiant resistance (המרה) against God's commandments (אמרי, Arabic awâmir, âmireh) on their part, but they had even blasphemed it; נאץ, Deut 32:19, and frequently, or נאץ (prop. to pierce, then to treat roughly), is an old Mosaic designation of blasphemy, Deut 31:20; Num 14:11, Num 14:23; Num 16:30. Therefore God thoroughly humbled them by afflictive labour, and caused them to stumble (כּשׁל). But when they were driven to it, and prayed importunately to Him, He helped them out of their straits. The refrain varies according to recognised custom. Twice the expression is ויצעקו, twice ויזעקו; once יצילם, then twice יושׁיעם, and last of all יוציאם, which follows here in Ps 107:14 as an alliteration. The summary condensation of the deliverance experienced (Ps 107:16) is moulded after Is 45:2. The Exile, too, may be regarded as such like a large jail (vid., e.g., Is 42:7, Is 42:22); but the descriptions of the poet are not pictures, but examples.
John Gill
107:10 Such as sit in darkness, and in the shadow of death,.... This is the second instance of persons in distress calling on the name of the Lord; and who, being delivered, are under obligation to praise him, such as are captives and prisoners. The Targum applies it to the Israelites in the Babylonish captivity; but it is much better to interpret it of prisoners in common; whose prisons are generally dark cells or dungeons, and where they are alone, and deprived of the company of the living; and so are not only in darkness, but seem as if they were in the state of the dead; their condition is the shadow of it, and bears some resemblance to it. And it may be applied, in a spiritual sense, to the case and condition of the people of God in a state of unregeneracy, which is described in the same language, Is 9:2, and which is a state of darkness and ignorance; they are darkness itself, and are ignorant of themselves and their case; of the nature of sin, and the evil of it; of the spirituality of the law; of God in Christ; of Christ, and the way of salvation by him; of the Spirit, and his work; of the Scriptures, and the doctrines of the Gospel contained in them; and, like persons in a dark prison, cannot behold the sun, nor see to read nor work; and are like those that are in the state of the dead; and indeed are dead in Adam, dead in law, dead in trespasses and sins; having no spiritual life, sense, nor motion. And here they sit, continue and remain, during the time of their ignorance, till it pleases the Lord to enlighten, quicken, and convert them. These phrases are used of the people of God after conversion, when in darkness and desertion, and under afflictive providences, Ps 23:4. Being bound in affliction and iron; that is, with fetters of iron, which is very afflicting; see Ps 105:18, and fitly describes the people of God in a state of nature, who are led captive by Satan, at his will; are held with the cords and fetters of their own sins, and are shut up under the law, as a ministering of condemnation and death: or, bound with affliction, as with iron; hence we read of fetters and cords of affliction, Job 36:8, with which good men may be held for their iniquities; or, however, are chastened with them for their good, Some refer all this to the state of the Christian church under the ten persecutions, Rev_ 2:10.
John Wesley
107:10 Darkness - In dark prisons or dungeons.
Robert Jamieson, A. R. Fausset and David Brown
107:10 Their sufferings were for their rebellion against (Ps 105:28) the words, or purposes, or promises, of God for their benefit. When humbled they cry to God, who delivers them from bondage, described as a dark dungeon with doors and bars of metal, in which they are bound in iron--that is, chains and fetters.
shadow of death--darkness with danger (Ps 23:4).
106:10106:10: Ոյք նստէին ՚ի խաւարի եւ ՚ի ստուերս մահու, կապեալ էին յաղքատութեան որպէս յերկաթս։
10 որոնք նստած էին խաւարում ու մահուան ստուերների մէջ՝ գամուած աղքատութեանն ինչպէս երկաթին,
10 Անոնք խաւարի ու մահուան շուքի մէջ կը նստէին, Տառապանքով ու երկաթով կապուած էին
Ոյք նստէին ի խաւարի եւ ի ստուերս մահու, կապեալ էին յաղքատութեան որպէս յերկաթս:

106:10: Ոյք նստէին ՚ի խաւարի եւ ՚ի ստուերս մահու, կապեալ էին յաղքատութեան որպէս յերկաթս։
10 որոնք նստած էին խաւարում ու մահուան ստուերների մէջ՝ գամուած աղքատութեանն ինչպէս երկաթին,
10 Անոնք խաւարի ու մահուան շուքի մէջ կը նստէին, Տառապանքով ու երկաթով կապուած էին
zohrab-1805▾ eastern-1994▾ western am▾
106:10106:10 Они сидели во тьме и тени смертной, окованные скорбью и железом;
106:11 ὅτι οτι since; that παρεπίκραναν παραπικραινω exasperate τὰ ο the λόγια λογιον declaration τοῦ ο the θεοῦ θεος God καὶ και and; even τὴν ο the βουλὴν βουλη intent τοῦ ο the ὑψίστου υψιστος highest; most high παρώξυναν παροξυνω goad; irritate
106:11 וַ wa וְ and יְכַסּוּ־ yᵊḵassû- כסה cover מַ֥יִם mˌayim מַיִם water צָרֵיהֶ֑ם ṣārêhˈem צַר adversary אֶחָ֥ד ʔeḥˌāḏ אֶחָד one מֵ֝הֶ֗ם ˈmēhˈem מִן from לֹ֣א lˈō לֹא not נֹותָֽר׃ nôṯˈār יתר remain
106:12. et humiliavit in labore cor eorum ceciderunt et non erat qui adiuvaretAnd their heart was humbled with labours: they were weakened, and there was none to help them.
106:11. And the water covered those who troubled them. Not one of them remained.
106:11. And the waters covered their enemies: there was not one of them left.
Such as sit in darkness and in the shadow of death, [being] bound in affliction and iron:

106:10 Они сидели во тьме и тени смертной, окованные скорбью и железом;
106:11
ὅτι οτι since; that
παρεπίκραναν παραπικραινω exasperate
τὰ ο the
λόγια λογιον declaration
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
τὴν ο the
βουλὴν βουλη intent
τοῦ ο the
ὑψίστου υψιστος highest; most high
παρώξυναν παροξυνω goad; irritate
106:11
וַ wa וְ and
יְכַסּוּ־ yᵊḵassû- כסה cover
מַ֥יִם mˌayim מַיִם water
צָרֵיהֶ֑ם ṣārêhˈem צַר adversary
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
מֵ֝הֶ֗ם ˈmēhˈem מִן from
לֹ֣א lˈō לֹא not
נֹותָֽר׃ nôṯˈār יתר remain
106:12. et humiliavit in labore cor eorum ceciderunt et non erat qui adiuvaret
And their heart was humbled with labours: they were weakened, and there was none to help them.
106:11. And the water covered those who troubled them. Not one of them remained.
106:11. And the waters covered their enemies: there was not one of them left.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Such as sit in darkness and in the shadow of death, being bound in affliction and iron; 11 Because they rebelled against the words of God, and contemned the counsel of the most High: 12 Therefore he brought down their heart with labour; they fell down, and there was none to help. 13 Then they cried unto the LORD in their trouble, and he saved them out of their distresses. 14 He brought them out of darkness and the shadow of death, and brake their bands in sunder. 15 Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! 16 For he hath broken the gates of brass, and cut the bars of iron in sunder.
We are to take notice of the goodness of God towards prisoners and captives. Observe, 1. A description of this affliction. Prisoners are said to sit in darkness (v. 10), in dark dungeons, close prisons, which intimates that they are desolate and disconsolate; they sit in the shadow of death, which intimates not only great distress and trouble, but great danger. Prisoners are many times appointed to die; they sit despairing to get out, but resolving to make the best of it. They are bound in affliction, and many times in iron, as Joseph. Thus sore a calamity is imprisonment, which should make us prize liberty, and be thankful for it. 2. The cause of this affliction, v. 11. It is because they rebelled against the words of God. Wilful sin is rebellion against the words of God; it is a contradiction to his truths and a violation of his laws. They contemned the counsel of the Most High, and thought they neither needed it nor could be the better for it; and those that will not be counselled cannot be helped. Those that despise prophesying, that regard not the admonitions of their own consciences nor the just reproofs of their friends, contemn the counsel of the Most High, and for this they are bound in affliction, both to punish them for and to reclaim them from their rebellions. 3. The design of this affliction, and that is to bring down their heart (v. 12), to humble them for sin, to make them low in their own eyes, to cast down every high, proud, aspiring thought. Afflicting providences must be improved as humbling providences; and we not only lose the benefit of them, but thwart God's designs and walk contrary to him in them if our hearts be unhumbled and unbroken, as high and hard as ever under them. Is the estate brought down with labour, the honour sunk? Have those that exalted themselves fallen down, and is there none to help them? Let this bring down the spirit to confess sin, to accept the punishment of it, and humbly to sue for mercy and grace. 4. The duty of this afflicted state, and that is to pray (v. 13): Then they cried unto the Lord in their trouble, though before perhaps they had neglected him. Prisoners have time to pray, who, when they were at liberty, could not find time; they see they have need of God's help, though formerly they thought they could do well enough without him. Sense will make men cry when they are in trouble, but grace will direct them to cry unto the Lord, from whom the affliction comes and who alone can remove it. 5. Their deliverance out of the affliction: They cried unto the Lord, and he saved them, v. 13. He brought them out of darkness into light, welcome light, and then doubly sweet and pleasant, brought them out of the shadow of death to the comforts of life, and their liberty was to them life from the dead, v. 14. Were they fettered? He broke their bands asunder. Were they imprisoned in strong castles? He broke the gates of brass and the bars of iron wherewith those gates were made fast; he did not put back, but cut in sunder. Note, When God will work deliverance the greatest difficulties that lie in the way shall be made nothing of. Gates of brass and bars of iron, as they cannot keep him out from him people (he was with Joseph in the prison), so they cannot keep them in when the time, the set-time, for their enlargement, comes. 6. The return that is required from those whose bands God has loosed (v. 15): Let them praise the Lord for his goodness, and take occasion from their own experience of it, and share in it, to bless him for that goodness which the earth is full of, the world and those that dwell therein.
Adam Clarke: Commentary on the Bible - 1831
107:11: Because they rebelled against the words of God -
1. God showed them their duty and their interest, and commanded them to obey his word; but they cast off all subjection to his authority, acted as if they were independent of heaven and earth, and broke out into open rebellion against him.
2. He counsealed and exhorted them to return to him: but they contemned his advice, and turned his counsel into ridicule.
3. As lenient means were ineffectual, he visited them in judgment: hence it is added,
Albert Barnes: Notes on the Bible - 1834
107:11: Because they rebelled against the words of God - The commands of God. They did not keep his commandments. Their captivity was produced by national disobedience. See the notes at Dan 9:5-8.
And contemned the counsel - They despised the instructions of God. The law of God, at the same time that it "is" law, is of the nature of "counsel," since it is indicative of what God regards as wise and good, and since it is the best "advice" that God can give to people. A just and righteous law, while it involves "obligation" to obey it, is also the best counsel that can be given, and implies that the highest "wisdom" would be shown in being obedient to it. God will "command" nothing which he would not "advise," and which it would not be "wisdom" to obey.
Of the Most High - Of God, who, being supreme, has a right to rule over all, and to require that his laws shall be obeyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:11: Because: Psa 68:6, Psa 68:18, Psa 106:43; Isa 63:10, Isa 63:11; Lam 3:39-42, Lam 5:15-17
contemned: Psa 73:24, Psa 113:7-9, Psa 119:24; Ch2 25:15, Ch2 25:16, Ch2 33:10; Pro 1:25, Pro 1:30, Pro 1:31; Sa1 2:5-8; Isa 5:19; Jer 44:16; Luk 7:30, Luk 16:14; Act 20:27; Rom 1:28
Geneva 1599
107:11 Because they (d) rebelled against the words of God, and contemned the counsel of the most High:
(d) Then the true way to obey God is to follow his express commandment: also by this all are exhorted to descend into themselves as none are punished but for their sins.
John Gill
107:11 Because they rebelled against the words of God,.... All afflictions, as captivity and imprisonment, are generally for sin; which is a rebellion against God, and a transgression of his laws. Adam rebelled against the words of God, not giving credit to them, but believing the words of the devil; and so brought himself and all his posterity into that state of darkness, captivity, and death, before described. Some understand this only of the light of nature, and the dictates of it, against which men rebel; but rather it designs any and every revelation of the will of God, either in the law or in the Gospel; disobedience to which is rebellion against the words of God, and is highly resented by him.
And contemned the counsel of the most High; the advice he gives in his law, and by his prophets, what to do, and what to avoid: and which he gives by the ministers of the word, in his Gospel and in his ordinances; which are both called his counsel, Lk 7:30, the contempt of which is very displeasing to him, Prov 1:25.
106:11106:11: Զի դառնացուցին զբանն Աստուծոյ, եւ զխորհուրդս Բարձրելոյն բարկացուցին[7457]։ [7457] Ոմանք.Դառնացուցին զբանն։
11 քանի որ դառնացրին խօսքն Աստծու, եւ անարգեցին խորհուրդները Բարձրեալի:
11 Վասն զի Աստուծոյ խօսքերուն հակառակ կեցան Ու Բարձրեալին խորհուրդը անարգեցին
Զի դառնացուցին զբանն Աստուծոյ, եւ զխորհուրդս Բարձրելոյն [652]բարկացուցին:

106:11: Զի դառնացուցին զբանն Աստուծոյ, եւ զխորհուրդս Բարձրելոյն բարկացուցին[7457]։
[7457] Ոմանք.Դառնացուցին զբանն։
11 քանի որ դառնացրին խօսքն Աստծու, եւ անարգեցին խորհուրդները Բարձրեալի:
11 Վասն զի Աստուծոյ խօսքերուն հակառակ կեցան Ու Բարձրեալին խորհուրդը անարգեցին
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106:11106:11 ибо не покорялись словам Божиим и небрегли о воле Всевышнего.
106:12 καὶ και and; even ἐταπεινώθη ταπεινοω humble; bring low ἐν εν in κόποις κοπος labor; weariness ἡ ο the καρδία καρδια heart αὐτῶν αυτος he; him ἠσθένησαν ασθενεω infirm; ail καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the βοηθῶν βοηθεω help
106:12 וַ wa וְ and יַּאֲמִ֥ינוּ yyaʔᵃmˌînû אמן be firm בִ vi בְּ in דְבָרָ֑יו ḏᵊvārˈāʸw דָּבָר word יָ֝שִׁ֗ירוּ ˈyāšˈîrû שׁיר sing תְּהִלָּתֹֽו׃ tᵊhillāṯˈô תְּהִלָּה praise
106:13. et clamaverunt ad Dominum in tribulatione sua et de angustiis eorum salvavit eosThen they cried to the Lord in their affliction: and he delivered them out of their distresses.
106:12. And they believed his words, and they sang his praises.
106:12. Then believed they his words; they sang his praise.
Because they rebelled against the words of God, and contemned the counsel of the most High:

106:11 ибо не покорялись словам Божиим и небрегли о воле Всевышнего.
106:12
καὶ και and; even
ἐταπεινώθη ταπεινοω humble; bring low
ἐν εν in
κόποις κοπος labor; weariness
ο the
καρδία καρδια heart
αὐτῶν αυτος he; him
ἠσθένησαν ασθενεω infirm; ail
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ο the
βοηθῶν βοηθεω help
106:12
וַ wa וְ and
יַּאֲמִ֥ינוּ yyaʔᵃmˌînû אמן be firm
בִ vi בְּ in
דְבָרָ֑יו ḏᵊvārˈāʸw דָּבָר word
יָ֝שִׁ֗ירוּ ˈyāšˈîrû שׁיר sing
תְּהִלָּתֹֽו׃ tᵊhillāṯˈô תְּהִלָּה praise
106:13. et clamaverunt ad Dominum in tribulatione sua et de angustiis eorum salvavit eos
Then they cried to the Lord in their affliction: and he delivered them out of their distresses.
106:12. And they believed his words, and they sang his praises.
106:12. Then believed they his words; they sang his praise.
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Adam Clarke: Commentary on the Bible - 1831
107:12: He brought down their heart with labor - He delivered them into the hands of their enemies. and, as they would not be under subjection to God, he delivered them into slavery to wicked men: "So they fell down, and there was none to help;" God had forsaken them because they had forsaken him.
Albert Barnes: Notes on the Bible - 1834
107:12: Therefore he brought down their heart - Their pride; their self-sufficiency; their self-complacency. They thought that they could do without God; they relied on their own resources, and were self-satisfied; but God showed them that all this was vain, and humbled them, as he often does the proud, in the dust.
With labour - With trouble; with affliction; with disappointment; with Rev_erses; with sorrow. The Hebrew word - עמל ‛ â mâ l - would include all this. Compare Gen 41:51; Deu 26:7; Job 3:10; Job 16:2.
They fell down - They, as it were, "stumbled" - for so the Hebrew word means. They were walking along with a haughty air, and a high look, and suddenly they stumbled and fell.
And there was none to help - No God to interpose; no nation to befriend them; no human arm to be stretched out for their deliverance. God gave them up, helpless, to the just consequences of their folly and wickedness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:12: he brought: Exo 2:23, Exo 5:18, Exo 5:19; Jdg 10:16-18, Jdg 16:21, Jdg 16:30; Neh 9:37; Isa 51:19, Isa 51:20, Isa 51:23; Isa 52:5; Lam 5:5, Lam 5:6; Luk 15:14-17
and there: Psa 18:40, Psa 18:41, Psa 22:11, Psa 142:4; Kg2 6:26, Kg2 6:27, Kg2 6:33; Job 9:13; Isa 63:5
John Gill
107:12 Therefore he brought down their heart with labour,.... Humbled them under his mighty hand; brought down their haughty spirits and proud stomachs by one afflictive providence or another; by which the Lord humbles men, as he did the Israelites in the wilderness, and hides pride from them: or with trouble of mind, under a conviction of sin; when pride, which is the cause of rebellion against God, and of contempt of his counsel, is brought down, and the haughtiness of man laid low; and when men, humbled under a sense of sin, are made willing to submit to Christ and his righteousness, to God's way of saving sinners by him, to the law of God, and to the Gospel of Christ.
They fell down; they threw themselves prostrate at his feet for mercy; their heart and strength failed them, as the word signifies, and is used in Ps 31:10, terrified with a sense of divine wrath, they could not stand before the Lord, nor brave it out against him.
And there was none to help; they could not help themselves, nor was there any creature that could. There is salvation in no other than in Christ; when he saw there was none to help him in that work, his own arm brought salvation to him; and when sinners see there is help in no other, they apply to him, as follows.
John Wesley
107:12 Heart - The pride and obstinacy of their hearts. Fell - They fell into hopeless miseries.
106:12106:12: Խոնարհ եղեն ՚ի ցաւոց սիրտք նոցա, տկարացան եւ ո՛չ ոք էր որ օգնէր նոցա[7458]։ [7458] Ոմանք.Եւ ո՛չ ոք էր որ առաջնորդէր նոցա։
12 Ցաւից սեղմուեցին սրտերը նրանց, տկարացան նրանք ու օգնող չունեցան:
12 Ուստի անիկա ալ նեղութիւնով խոնարհեցուց անոնց սիրտը։Ինկան ու օգնական մը չկար։
Խոնարհ եղեն ի ցաւոց սիրտք նոցա, տկարացան եւ ոչ ոք էր որ օգնէր նոցա:

106:12: Խոնարհ եղեն ՚ի ցաւոց սիրտք նոցա, տկարացան եւ ո՛չ ոք էր որ օգնէր նոցա[7458]։
[7458] Ոմանք.Եւ ո՛չ ոք էր որ առաջնորդէր նոցա։
12 Ցաւից սեղմուեցին սրտերը նրանց, տկարացան նրանք ու օգնող չունեցան:
12 Ուստի անիկա ալ նեղութիւնով խոնարհեցուց անոնց սիրտը։Ինկան ու օգնական մը չկար։
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106:12106:12 Он смирил сердце их работами; они преткнулись, и не было помогающего.
106:13 καὶ και and; even ἐκέκραξαν κραζω cry πρὸς προς to; toward κύριον κυριος lord; master ἐν εν in τῷ ο the θλίβεσθαι θλιβω pressure; press against αὐτούς αυτος he; him καὶ και and; even ἐκ εκ from; out of τῶν ο the ἀναγκῶν αναγκη compulsion; necessity αὐτῶν αυτος he; him ἔσωσεν σωζω save αὐτοὺς αυτος he; him
106:13 מִֽ֭הֲרוּ ˈmˈihᵃrû מהר hasten שָׁכְח֣וּ šāḵᵊḥˈû שׁכח forget מַעֲשָׂ֑יו maʕᵃśˈāʸw מַעֲשֶׂה deed לֹֽא־ lˈō- לֹא not חִ֝כּ֗וּ ˈḥikkˈû חכה wait לַ la לְ to עֲצָתֹֽו׃ ʕᵃṣāṯˈô עֵצָה counsel
106:14. et eduxit eos de tenebris et umbra mortis et vincula eorum disrupitAnd he brought them out of darkness, and the shadow of death; and broke their bonds in sunder.
106:13. As soon as they had finished, they forgot his works, and they would not endure his counsel.
106:13. They soon forgat his works; they waited not for his counsel:
Therefore he brought down their heart with labour; they fell down, and [there was] none to help:

106:12 Он смирил сердце их работами; они преткнулись, и не было помогающего.
106:13
καὶ και and; even
ἐκέκραξαν κραζω cry
πρὸς προς to; toward
κύριον κυριος lord; master
ἐν εν in
τῷ ο the
θλίβεσθαι θλιβω pressure; press against
αὐτούς αυτος he; him
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
ἀναγκῶν αναγκη compulsion; necessity
αὐτῶν αυτος he; him
ἔσωσεν σωζω save
αὐτοὺς αυτος he; him
106:13
מִֽ֭הֲרוּ ˈmˈihᵃrû מהר hasten
שָׁכְח֣וּ šāḵᵊḥˈû שׁכח forget
מַעֲשָׂ֑יו maʕᵃśˈāʸw מַעֲשֶׂה deed
לֹֽא־ lˈō- לֹא not
חִ֝כּ֗וּ ˈḥikkˈû חכה wait
לַ la לְ to
עֲצָתֹֽו׃ ʕᵃṣāṯˈô עֵצָה counsel
106:14. et eduxit eos de tenebris et umbra mortis et vincula eorum disrupit
And he brought them out of darkness, and the shadow of death; and broke their bonds in sunder.
106:13. As soon as they had finished, they forgot his works, and they would not endure his counsel.
106:13. They soon forgat his works; they waited not for his counsel:
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Adam Clarke: Commentary on the Bible - 1831
107:13: Then they cried unto the Lord in their trouble - This was the salutary effect which their afflictions produced: they began to cry to God for mercy and help; and God mercifully heard their prayer, and reversed their state; for,
Albert Barnes: Notes on the Bible - 1834
107:13: Then they cried unto the Lord in their trouble - Compare Dan. 9. This is repeated in the psalm in Psa 107:6, Psa 107:13, Psa 107:19, Psa 107:28 - in all the divisions of the psalm except the last. See the notes at Psa 107:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:13: Psa 107:6, Psa 107:19, Psa 107:28, Psa 18:6, Psa 116:3-6; Exo 3:7, Exo 3:8; Jdg 4:3, Jdg 6:6-10, Jdg 10:10-18; Ch2 33:12, Ch2 33:13, Ch2 33:18, Ch2 33:19; Jer 31:18-20
Geneva 1599
107:13 Then they (e) cried unto the LORD in their trouble, [and] he saved them out of their distresses.
(e) He shows that the reason God punishes us extremely is because we can be brought to him by no other means.
John Gill
107:13 Then they cried unto the Lord in their trouble,.... Their affliction, their hearts being brought down with labour, and they being and finding themselves in a state of darkness, in the shadow of death, in affliction and iron; or in soul troubles, under a sense of sin, and in a view of wrath and displeasure; under apprehensions of imminent danger, as the disciples in the storm; and therefore cry to the Lord, as they did,
Lord, save us, we perish, Mt 8:2.
And he saved them out of their distresses; from all their sins; from the curse of the law; from wrath to come; from hell and death; being both able and willing. The following verse further explains this.
106:13106:13: Աղաղակեցին առ Տէր ՚ի նեղութեան իւրեանց, ՚ի վշտաց նոցա եհան զնոսա։
13 Աղաղակեցին Տիրոջն իրենց նեղութեան մէջ, եւ նա ազատեց նրանց իրենց վշտերից:
13 Տէրոջը աղաղակեցին իրենց նեղութեանը մէջ Ու զանոնք փրկեց իրենց տառապանքներէն։
Աղաղակեցին առ Տէր ի նեղութեան իւրեանց, ի վշտաց նոցա եհան զնոսա:

106:13: Աղաղակեցին առ Տէր ՚ի նեղութեան իւրեանց, ՚ի վշտաց նոցա եհան զնոսա։
13 Աղաղակեցին Տիրոջն իրենց նեղութեան մէջ, եւ նա ազատեց նրանց իրենց վշտերից:
13 Տէրոջը աղաղակեցին իրենց նեղութեանը մէջ Ու զանոնք փրկեց իրենց տառապանքներէն։
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106:13106:13 Но воззвали к Господу в скорби своей, и Он спас их от бедствий их;
106:14 καὶ και and; even ἐξήγαγεν εξαγω lead out; bring out αὐτοὺς αυτος he; him ἐκ εκ from; out of σκότους σκοτος dark καὶ και and; even σκιᾶς σκια shadow; shade θανάτου θανατος death καὶ και and; even τοὺς ο the δεσμοὺς δεσμος bond; confinement αὐτῶν αυτος he; him διέρρηξεν διαρρηγνυμι rend; tear
106:14 וַ wa וְ and יִּתְאַוּ֣וּ yyiṯʔaˈûû אוה wish תַ֭אֲוָה ˈṯaʔᵃwā תַּאֲוָה desire בַּ ba בְּ in † הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert וַ wa וְ and יְנַסּוּ־ yᵊnassû- נסה try אֵ֝֗ל ˈʔˈēl אֵל god בִּֽ bˈi בְּ in ישִׁימֹֽון׃ yšîmˈôn יְשִׁימֹון wilderness
106:15. confiteantur Domino misericordiam eius et mirabilia eius in filios hominumLet the mercies of the Lord give glory to him, and his wonderful works to the children of men.
106:14. And they coveted their desire in the desert, and they tempted God in a waterless place.
106:14. But lusted exceedingly in the wilderness, and tempted God in the desert.
Then they cried unto the LORD in their trouble, [and] he saved them out of their distresses:

106:13 Но воззвали к Господу в скорби своей, и Он спас их от бедствий их;
106:14
καὶ και and; even
ἐξήγαγεν εξαγω lead out; bring out
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
σκότους σκοτος dark
καὶ και and; even
σκιᾶς σκια shadow; shade
θανάτου θανατος death
καὶ και and; even
τοὺς ο the
δεσμοὺς δεσμος bond; confinement
αὐτῶν αυτος he; him
διέρρηξεν διαρρηγνυμι rend; tear
106:14
וַ wa וְ and
יִּתְאַוּ֣וּ yyiṯʔaˈûû אוה wish
תַ֭אֲוָה ˈṯaʔᵃwā תַּאֲוָה desire
בַּ ba בְּ in
הַ the
מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert
וַ wa וְ and
יְנַסּוּ־ yᵊnassû- נסה try
אֵ֝֗ל ˈʔˈēl אֵל god
בִּֽ bˈi בְּ in
ישִׁימֹֽון׃ yšîmˈôn יְשִׁימֹון wilderness
106:15. confiteantur Domino misericordiam eius et mirabilia eius in filios hominum
Let the mercies of the Lord give glory to him, and his wonderful works to the children of men.
106:14. And they coveted their desire in the desert, and they tempted God in a waterless place.
106:14. But lusted exceedingly in the wilderness, and tempted God in the desert.
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Adam Clarke: Commentary on the Bible - 1831
107:14: He brought then out of darkness -
1. Gave them again peace and prosperity.
2. Repealed the sentence of death.
3. "Unbound the poor prisoners."
4. Broke their iron bonds in sunder.
Albert Barnes: Notes on the Bible - 1834
107:14: He brought them out of darkness and the shadow of death - From their captivity; from calamity which seemed to be as gloomy as the shadow of death.
And brake their bands in sunder - Delivered them from their bondage, as if the bands of a prisoner or captive were suddenly broken.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:14: brought: Psa 107:10, Psa 68:6; Job 3:5, Job 10:21, Job 10:22, Job 15:22, Job 15:30, Job 19:8, Job 33:30, Job 42:10-12; Isa 42:16, Isa 49:9, Isa 60:1-3; Eph 5:8; Pe1 2:9
brake: Psa 102:20, Psa 105:19, Psa 105:20, Psa 116:16, Psa 146:7; Job 36:8; Isa 61:1; Jer 52:31-34; Zac 9:11, Zac 9:12; Act 5:19, Act 5:25, Act 12:7-10, Act 16:26-40
John Gill
107:14 He brought them out of darkness,.... In which they were by nature, into marvellous light; to see their interest in Christ, and his salvation; and to have the light of joy and comfort in him.
And the shadow of death; quickening them by his Spirit and grace; causing them to live by faith upon him; entitling them to eternal life, and securing them from eternal death.
And brake their bands in sunder; their cords and fetters of affliction; or their bands of sin, and the power of it; and loosed them whom Satan had bound and kept so for many years, and brought them into the glorious liberty of the children of God.
106:14106:14: Փրկեաց զնոսա ՚ի խաւարէ եւ ՚ի ստուերաց մահու, եւ խզեա՛ց զկապանս նոցա։
14 Նրանց փրկեց խաւարից ու մահուան ստուերներից եւ փշրեց շղթաները նրանց:
14 Զանոնք խաւարէն ու մահուան շուքէն հանեց Ու անոնց կապանքները կոտրտեց։
Փրկեաց զնոսա ի խաւարէ եւ ի ստուերաց մահու, եւ խզեաց զկապանս նոցա:

106:14: Փրկեաց զնոսա ՚ի խաւարէ եւ ՚ի ստուերաց մահու, եւ խզեա՛ց զկապանս նոցա։
14 Նրանց փրկեց խաւարից ու մահուան ստուերներից եւ փշրեց շղթաները նրանց:
14 Զանոնք խաւարէն ու մահուան շուքէն հանեց Ու անոնց կապանքները կոտրտեց։
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106:14106:14 вывел их из тьмы и тени смертной, и расторгнул узы их.
106:15 ἐξομολογησάσθωσαν εξομολογεω concede; confess τῷ ο the κυρίῳ κυριος lord; master τὰ ο the ἐλέη ελεος mercy αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the θαυμάσια θαυμασιος wonderful; wonders αὐτοῦ αυτος he; him τοῖς ο the υἱοῖς υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human
106:15 וַ wa וְ and יִּתֵּ֣ן yyittˈēn נתן give לָ֭הֶם ˈlāhem לְ to שֶׁאֱלָתָ֑ם šeʔᵉlāṯˈām שְׁאֵלָה request וַ wa וְ and יְשַׁלַּ֖ח yᵊšallˌaḥ שׁלח send רָזֹ֣ון rāzˈôn רָזֹון emaciation בְּ bᵊ בְּ in נַפְשָֽׁם׃ nafšˈām נֶפֶשׁ soul
106:16. quia contrivit portas aereas et vectes ferreos confregitBecause he hath broken gates of brass, and burst iron bars.
106:15. And he granted to them their request, and he sent abundance into their souls.
106:15. And he gave them their request; but sent leanness into their soul.
He brought them out of darkness and the shadow of death, and brake their bands in sunder:

106:14 вывел их из тьмы и тени смертной, и расторгнул узы их.
106:15
ἐξομολογησάσθωσαν εξομολογεω concede; confess
τῷ ο the
κυρίῳ κυριος lord; master
τὰ ο the
ἐλέη ελεος mercy
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
θαυμάσια θαυμασιος wonderful; wonders
αὐτοῦ αυτος he; him
τοῖς ο the
υἱοῖς υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
106:15
וַ wa וְ and
יִּתֵּ֣ן yyittˈēn נתן give
לָ֭הֶם ˈlāhem לְ to
שֶׁאֱלָתָ֑ם šeʔᵉlāṯˈām שְׁאֵלָה request
וַ wa וְ and
יְשַׁלַּ֖ח yᵊšallˌaḥ שׁלח send
רָזֹ֣ון rāzˈôn רָזֹון emaciation
בְּ bᵊ בְּ in
נַפְשָֽׁם׃ nafšˈām נֶפֶשׁ soul
106:16. quia contrivit portas aereas et vectes ferreos confregit
Because he hath broken gates of brass, and burst iron bars.
106:15. And he granted to them their request, and he sent abundance into their souls.
106:15. And he gave them their request; but sent leanness into their soul.
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Adam Clarke: Commentary on the Bible - 1831
107:15: O that men, etc. - This is the intercalary verse, or burden, of the second part, as it was of the first. See Psa 107:8.
Albert Barnes: Notes on the Bible - 1834
107:15: Oh that men would praise ... - See the notes at Psa 107:8. The idea here is that the things just referred to "should" call forth expressions of gratitude to God. The immediate reference is to those who had partaken of these proofs of the divine goodness, but still the language is so general as to be applicable to all classes of people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:15: Psa 107:8, Psa 107:21, Psa 107:31, Psa 116:17-19
John Gill
107:15 O that men would praise the Lord for his goodness,.... Or, "confess to the Lord his goodness or grace", or "mercy" (g); own and acknowledge it, in delivering them from such a state of darkness and death, of thraldom and captivity; see Rom 6:17.
And for his wonderful works to the children of men! or, "confess" them before them; relate and declare them to them, what wonderful things he has done for them; that they may be affected with them, and that they may praise his name together; See Gill on Ps 107:9.
(g) So Pagninus, Montanus, Cocceius, Michaelis.
106:15106:15: Խոստովան եղիցին Տեառն ողորմութեանց նորա, սքանչելեաց նորա որդիք մարդկան[7459]։ [7459] Ոմանք.Տեառն ողորմութիւնք նորա։
15 Թող մարդկանց որդիները գոհութիւն մատուցեն Տիրոջը նրա ողորմութիւնների եւ հրաշագործութիւնների համար,
15 Թող գոհանան Տէրոջմէն իր ողորմութեանը համար, Իր ըրած հրաշքներուն համար, որ մարդոց որդիներուն ըրաւ։
Խոստովան եղիցին Տեառն զողորմութեանց նորա, եւ զսքանչելեաց նորա` յորդիս մարդկան:

106:15: Խոստովան եղիցին Տեառն ողորմութեանց նորա, սքանչելեաց նորա որդիք մարդկան[7459]։
[7459] Ոմանք.Տեառն ողորմութիւնք նորա։
15 Թող մարդկանց որդիները գոհութիւն մատուցեն Տիրոջը նրա ողորմութիւնների եւ հրաշագործութիւնների համար,
15 Թող գոհանան Տէրոջմէն իր ողորմութեանը համար, Իր ըրած հրաշքներուն համար, որ մարդոց որդիներուն ըրաւ։
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106:15106:15 Да славят Господа за милость Его и за чудные дела Его для сынов человеческих:
106:16 ὅτι οτι since; that συνέτριψεν συντριβω fracture; smash πύλας πυλη gate χαλκᾶς χαλκεος of brass καὶ και and; even μοχλοὺς μοχλος of iron συνέκλασεν συγκλαω break off
106:16 וַ wa וְ and יְקַנְא֣וּ yᵊqanʔˈû קנא be jealous לְ֭ ˈl לְ to מֹשֶׁה mōšˌeh מֹשֶׁה Moses בַּֽ bˈa בְּ in † הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp לְ֝ ˈl לְ to אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron קְדֹ֣ושׁ qᵊḏˈôš קָדֹושׁ holy יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
106:17. stultos propter viam sceleris eorum et propter iniquitates adflictosHe took them out of the way of their iniquity: for they were brought low for their injustices.
106:16. And they provoked Moses in the camp, and Aaron, the holy one of the Lord.
106:16. They envied Moses also in the camp, [and] Aaron the saint of the LORD.
Oh that [men] would praise the LORD [for] his goodness, and [for] his wonderful works to the children of men:

106:15 Да славят Господа за милость Его и за чудные дела Его для сынов человеческих:
106:16
ὅτι οτι since; that
συνέτριψεν συντριβω fracture; smash
πύλας πυλη gate
χαλκᾶς χαλκεος of brass
καὶ και and; even
μοχλοὺς μοχλος of iron
συνέκλασεν συγκλαω break off
106:16
וַ wa וְ and
יְקַנְא֣וּ yᵊqanʔˈû קנא be jealous
לְ֭ ˈl לְ to
מֹשֶׁה mōšˌeh מֹשֶׁה Moses
בַּֽ bˈa בְּ in
הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
לְ֝ ˈl לְ to
אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron
קְדֹ֣ושׁ qᵊḏˈôš קָדֹושׁ holy
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
106:17. stultos propter viam sceleris eorum et propter iniquitates adflictos
He took them out of the way of their iniquity: for they were brought low for their injustices.
106:16. And they provoked Moses in the camp, and Aaron, the holy one of the Lord.
106:16. They envied Moses also in the camp, [and] Aaron the saint of the LORD.
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Adam Clarke: Commentary on the Bible - 1831
107:16: For he hath broken - This is the reason given for thanks to God for his deliverance of the captives. It was not a simple deliverance; it was done so as to manifest the irresistible power of God. He tore the prison in pieces, and cut the bars of iron asunder.
Albert Barnes: Notes on the Bible - 1834
107:16: For he hath broken the gates of brass - The immediate "reason" here given for praising the Lord is that he had "broken the gates of brass," continuing the thought from Psa 107:10-14. In the pRev_ious part of the psalm, in giving a reason for praising the Lord, the fact that he feeds the hungry was selected Psa 107:9 because in the preceding part the allusion was to the sufferings of hunger and thirst Psa 107:4-5; here the fact that he had broken the gates of brass is selected, because the allusion in the immediately preceding verses Psa 107:12-14 was to their imprisonment. In the construction of the psalm there is great regularity. The "gates of brass" refer probably to Babylon; and the idea is, that their deliverance had been as if the brass gates of that great city had been broken down to give them free egress from their captivity. Thus the conquest of Babylon by Cyrus is announced in similar language: "I will break in pieces the gates of brass, and cut in sunder the bars of iron," Isa 45:2. See the notes at that passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:16: Jdg 16:3; Isa 45:1, Isa 45:2; Mic 2:13
Geneva 1599
107:16 For he hath broken the (f) gates of brass, and cut the bars of iron in sunder.
(f) When there seems to man's judgment no recovery, but all things are brought to despair, then God chiefly shows his mighty power.
John Gill
107:16 For he hath broken the gates of brass,.... The prison doors made of brass, as sometimes of iron, for the security of the prisoners; see Acts 12:10. And cut the bars of iron in sunder; with which they were barred and secured. Hyperbolical phrases these, as Kimchi, expressing how exceeding strong the prison doors were, and the impossibility of an escape out of them, unless the Lord had delivered them; but when he works, none can let; all obstructions are easily removed by him; which is the sense of the words, see Is 45:2. Vitringa, on Rev_ 12:2, interprets this of the subjection of the Roman emperors to the faith and obedience of Christ.
Robert Jamieson, A. R. Fausset and David Brown
107:16 broken--literally, "shivered" (Is 45:2).
106:16106:16: Զի փշրեա՛ց զդրունս պղնձիս, եւ զնիգս երկաթիս խորտակեաց։
16 քանզի նա փշրեց դռները պղնձեայ եւ երկաթեայ նիգերը խորտակեց:
16 Վասն զի պղնձէ դռները փշրեց Ու երկաթէ նիգերը կոտրեց։
Զի փշրեաց զդրունս պղնձիս, եւ զնիգս երկաթիս խորտակեաց:

106:16: Զի փշրեա՛ց զդրունս պղնձիս, եւ զնիգս երկաթիս խորտակեաց։
16 քանզի նա փշրեց դռները պղնձեայ եւ երկաթեայ նիգերը խորտակեց:
16 Վասն զի պղնձէ դռները փշրեց Ու երկաթէ նիգերը կոտրեց։
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106:16106:16 ибо Он сокрушил врата медные и вереи железные сломил.
106:17 ἀντελάβετο αντιλαμβανω relieve; lay hold of αὐτῶν αυτος he; him ἐξ εκ from; out of ὁδοῦ οδος way; journey ἀνομίας ανομια lawlessness αὐτῶν αυτος he; him διὰ δια through; because of γὰρ γαρ for τὰς ο the ἀνομίας ανομια lawlessness αὐτῶν αυτος he; him ἐταπεινώθησαν ταπεινοω humble; bring low
106:17 תִּפְתַּח־ tiftaḥ- פתח open אֶ֭רֶץ ˈʔereṣ אֶרֶץ earth וַ wa וְ and תִּבְלַ֣ע ttivlˈaʕ בלע swallow דָּתָ֑ן dāṯˈān דָּתָן Dathan וַ֝ ˈwa וְ and תְּכַ֗ס ttᵊḵˈas כסה cover עַל־ ʕal- עַל upon עֲדַ֥ת ʕᵃḏˌaṯ עֵדָה gathering אֲבִירָֽם׃ ʔᵃvîrˈām אֲבִירָם Abiram
106:18. omnem cibum abominata est anima eorum et accesserunt ad portas mortisTheir soul abhorred all manner of meat: and they drew nigh even to the gates of death.
106:17. The earth opened and swallowed Dathan, and it covered the congregation of Abiram.
106:17. The earth opened and swallowed up Dathan, and covered the company of Abiram.
For he hath broken the gates of brass, and cut the bars of iron in sunder:

106:16 ибо Он сокрушил врата медные и вереи железные сломил.
106:17
ἀντελάβετο αντιλαμβανω relieve; lay hold of
αὐτῶν αυτος he; him
ἐξ εκ from; out of
ὁδοῦ οδος way; journey
ἀνομίας ανομια lawlessness
αὐτῶν αυτος he; him
διὰ δια through; because of
γὰρ γαρ for
τὰς ο the
ἀνομίας ανομια lawlessness
αὐτῶν αυτος he; him
ἐταπεινώθησαν ταπεινοω humble; bring low
106:17
תִּפְתַּח־ tiftaḥ- פתח open
אֶ֭רֶץ ˈʔereṣ אֶרֶץ earth
וַ wa וְ and
תִּבְלַ֣ע ttivlˈaʕ בלע swallow
דָּתָ֑ן dāṯˈān דָּתָן Dathan
וַ֝ ˈwa וְ and
תְּכַ֗ס ttᵊḵˈas כסה cover
עַל־ ʕal- עַל upon
עֲדַ֥ת ʕᵃḏˌaṯ עֵדָה gathering
אֲבִירָֽם׃ ʔᵃvîrˈām אֲבִירָם Abiram
106:18. omnem cibum abominata est anima eorum et accesserunt ad portas mortis
Their soul abhorred all manner of meat: and they drew nigh even to the gates of death.
106:17. The earth opened and swallowed Dathan, and it covered the congregation of Abiram.
106:17. The earth opened and swallowed up Dathan, and covered the company of Abiram.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
107:17: Fools because of their transgression - This is the Third comparison; the captivity being compared to a person in a dangerous malady. Our Version does not express this clause well: Fools מדרך פשעם midderech pisham, because of the way of their transgressions, are afflicted. Most human maladies are the fruits of sin; misery and sin are married together in bonds that can never be broken.
Albert Barnes: Notes on the Bible - 1834
107:17: Fools, because of their transgression - Wicked people, considered as fools, because they "are" transgressors. Compare Psa 14:1, note; Psa 73:3, note; Psa 75:4, note. The immediate allusion here, probably, is to the Jews, who had been so wicked and so supremely foolish in violating the commands of God, and making it necessary to bring upon them as a punishment the captivity at Babylon; but the language is made general because it will with equal propriety describe the conduct of all wicked people. There is nothing more foolish than an act of wickedness; there is no wisdom equal to that of obeying God.
And because of their iniquities, are afflicted - A more literal rendering of this verse would be, "Fools from the way of their transgressions (that is, by their course of transgression), and by their iniquities, afflict themselves." The idea is, that it is "in the very line" of their trangressions; or, that they "bring it upon themselves." All punishment is in fact in the line of the offence; that is, sin leads directly to it; or, in other words, if a man treads along in the path of sin, he will come to this result - to punishment. Punishment is not arbitrary on the part of God, and it is not of the nature of a mere direct infliction from his "hand." It is what people mete out to themselves, and what they might have avoided if they had chosen to do so.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:17: Fools: This is the third comparison; the captives being compared to persons in a dangerous malady, as the consequences of their own sins. Psa 14:1, Psa 92:6; Pro 1:22, Pro 7:7, Pro 7:22
because: Psa 38:1-8; Num 11:33, Num 11:34, Num 12:10-13, Num 21:5-9; Isa 57:17, Isa 57:18; Jer 2:19; Lam 3:39
Carl Friedrich Keil and Franz Delitzsch
107:17
Others were brought to the brink of the grave by severe sickness; but when they draw nigh in earnest prayer to Him who appointed that they should suffer thus on account of their sins, He became their Saviour. אויל (cf. e.g., Job 5:3), like נבל (vid., Ps 14:1), is also an ethical notion, and not confined to the idea of defective intellect merely. It is one who insanely lives only for the passing hour, and ruins health, calling, family, and in short himself and everything belonging to him. Those who were thus minded, the poet begins by saying, were obliged to suffer by reason of (in consequence of) their wicked course of life. The cause of their days of pain and sorrow is placed first by way of emphasis; and because it has a meaning that is related to the past יתענּוּ thereby comes all the more easily to express that which took place simultaneously in the past. The Hithpa. in 3Kings 2:26 signifies to suffer willingly or intentionally; here: to be obliged to submit to suffering against one's will. Hengstenberg, for example, construes it differently: "Fools because of their walk in transgression (more than 'because of their transgression'), and those who because of their iniquities were afflicted - all food," etc. But מן beside יתענּוּ has the assumption in its favour of being an affirmation of the cause of the affliction. In Ps 107:18 the poet has the Book of Job (Job 33:20, Job 33:22) before his eye. And in connection with Ps 107:20, ἀπέστειλεν τὸν λόγον αὐτοῦ καὶ ἰάσατο αὐτοὺς (lxx), no passage of the Old Testament is more vividly recalled to one's mind than Ps 105:19, even more than Ps 147:18; because here, as in Ps 105:19, it treats of the intervention of divine acts within the sphere of human history, and not of the intervention of divine operations within the sphere of the natural world. In the natural world and in history the word (דּבר) is God's messenger (Ps 105:19, cf. Is 55:10.), and appears here as a mediator of the divine healing. Here, as in Job 33:23., the fundamental fact of the New Testament is announced, which Theodoret on this passage expresses in words: Ὁ Θεὸς Λόγος ἐνανθρωπήσας καὶ ἀποσταλεὶς ὡς ἄνθρωπος τὰ παντοδαπὰ τῶν ψυχῶν ἰάσατο τραύματα καὶ τοὺς διαφθαρέντας ἀνέῤῥωσε λογισμούς. The lxx goes on to render it: καὶ ἐῤῥύσατο αὐτοὺς ἐκ τῶν διαφθορῶν αὐτῶν, inasmuch as the translators derive שׁחיתותם from שׁחיתה (Dan 6:5), and this, as שׁחת elsewhere (vid., Ps 16:10), from שׁחת, διαφθείρειν, which is approved by Hitzig. But Lam 4:20 is against this. From שׁחה is formed a noun שׁחוּת (שׁחוּת) in the signification a hollow place (Prov 28:10), the collateral form of which, שׁחית (שׁחית), is inflected like חנית, plur. חניתות with a retention of the substantival termination. The "pits" are the deep afflictions into which they were plunged, and out of which God caused them to escape. The suffix of וירפאם avails also for ימלּט, as in Gen 27:5; Gen 30:31; Ps 139:1; Is 46:5.
Geneva 1599
107:17 (g) Fools because of their transgression, and because of their iniquities, are afflicted.
(g) They who have no fear of God, by his sharp rods are brought to call on him, and so find mercy.
John Gill
107:17 Fools, because of their transgression,.... Or, "because of the way" (h) "of it"; their sinful course of life; for it is not for a single transgression they are afflicted, but for a continued series of sinning, which is a transgression of the law of God. By "fools" are meant not idiots, men devoid of common sense and natural understanding, but immoral persons; such who have no understanding of divine and spiritual things; are destitute of the fear of God, which is the beginning of wisdom; without the true knowledge of God himself; place their happiness in sensual enjoyments; seek only the gratification of their lust; scoff at religion, make a mock at sin, and have no concern about a future state, and the welfare of their immortal souls.
And because of their iniquities, are afflicted; or "afflict themselves", or "find themselves afflicted" (i); rather "bring affliction on themselves" (k). Not that these are the only persons that are afflicted; for many truly wise, good, and gracious persons, have a large share of afflictions; though not in a way of punishment for sin, or in wrath and hot displeasure, but in a way of fatherly chastisement, and in love: nor are fools for the most part afflicted, nor so much as others; they are not in trouble and plagued as other men; which has been a stumbling to good men: however, sometimes they are afflicted in this life, and in a way of punishment for sin; and very often are but the more hardened by it; though to some it is an ordinance for good; they are awakened by it to a sense of sin, and acknowledgment of it, and to seek for pardoning grace and mercy. This is the "third" instance of persons in distress calling on the Lord, and finding relief (l), and being under obligation to praise him.
(h) "propter viam", Pagninus, Montanus, Piscator. (i) "sese adflictos sentiebant", Michaelis. (k) So Tigurine version. (l) "Flectitur iratus voce rogante Deus", Ovid. de Arte Amandi, l. 1.
John Wesley
107:17 Afflicted - With sickness.
Robert Jamieson, A. R. Fausset and David Brown
107:17 Whether the same or not, this exigency illustrates that dispensation of God according to which sin brings its own punishment.
are afflicted--literally, "afflict themselves," that is, bring on disease, denoted by loathing of food, and drawing
106:17106:17: Օգնեա՛ց նոցա ՚ի ճանապարհի անօրէնութեանց, զի վասն մեղաց իւրեանց խոնա՛րհ եղեն յոյժ[7460]։ [7460] Ոմանք.Անօրէնութեան իւրեանց։
17 Օգնեց նրանց, երբ իրենց անօրէնութեան ճանապարհին էին, քանզի սաստիկ խեղճացել էին իրենց մեղքերից:
17 Յիմարները իրենց չար ճամբուն համար Ու իրենց անօրէնութիւններուն համար նեղութիւն կը կրեն։
[653]Օգնեաց նոցա ի ճանապարհի անօրէնութեան իւրեանց, զի`` վասն մեղաց իւրեանց խոնարհ եղեն յոյժ:

106:17: Օգնեա՛ց նոցա ՚ի ճանապարհի անօրէնութեանց, զի վասն մեղաց իւրեանց խոնա՛րհ եղեն յոյժ[7460]։
[7460] Ոմանք.Անօրէնութեան իւրեանց։
17 Օգնեց նրանց, երբ իրենց անօրէնութեան ճանապարհին էին, քանզի սաստիկ խեղճացել էին իրենց մեղքերից:
17 Յիմարները իրենց չար ճամբուն համար Ու իրենց անօրէնութիւններուն համար նեղութիւն կը կրեն։
zohrab-1805▾ eastern-1994▾ western am▾
106:17106:17 Безрассудные страдали за беззаконные пути свои и за неправды свои;
106:18 πᾶν πας all; every βρῶμα βρωμα food ἐβδελύξατο βδελυσσω abominate; loathsome ἡ ο the ψυχὴ ψυχη soul αὐτῶν αυτος he; him καὶ και and; even ἤγγισαν εγγιζω get close; near ἕως εως till; until τῶν ο the πυλῶν πυλη gate τοῦ ο the θανάτου θανατος death
106:18 וַ wa וְ and תִּבְעַר־ ttivʕar- בער burn אֵ֥שׁ ʔˌēš אֵשׁ fire בַּ ba בְּ in עֲדָתָ֑ם ʕᵃḏāṯˈām עֵדָה gathering לֶ֝הָבָ֗ה ˈlehāvˈā לֶהָבָה flame תְּלַהֵ֥ט tᵊlahˌēṭ להט devour רְשָׁעִֽים׃ rᵊšāʕˈîm רָשָׁע guilty
106:19. et clamaverunt ad Dominum in tribulatione sua de angustiis eorum salvavit eosAnd they cried to the Lord in their affliction: and he delivered them out of their distresses.
106:18. And a fire broke out in their congregation. A flame burned up the sinners.
106:18. And a fire was kindled in their company; the flame burned up the wicked.
Fools because of their transgression, and because of their iniquities, are afflicted:

106:17 Безрассудные страдали за беззаконные пути свои и за неправды свои;
106:18
πᾶν πας all; every
βρῶμα βρωμα food
ἐβδελύξατο βδελυσσω abominate; loathsome
ο the
ψυχὴ ψυχη soul
αὐτῶν αυτος he; him
καὶ και and; even
ἤγγισαν εγγιζω get close; near
ἕως εως till; until
τῶν ο the
πυλῶν πυλη gate
τοῦ ο the
θανάτου θανατος death
106:18
וַ wa וְ and
תִּבְעַר־ ttivʕar- בער burn
אֵ֥שׁ ʔˌēš אֵשׁ fire
בַּ ba בְּ in
עֲדָתָ֑ם ʕᵃḏāṯˈām עֵדָה gathering
לֶ֝הָבָ֗ה ˈlehāvˈā לֶהָבָה flame
תְּלַהֵ֥ט tᵊlahˌēṭ להט devour
רְשָׁעִֽים׃ rᵊšāʕˈîm רָשָׁע guilty
106:19. et clamaverunt ad Dominum in tribulatione sua de angustiis eorum salvavit eos
And they cried to the Lord in their affliction: and he delivered them out of their distresses.
106:18. And a fire broke out in their congregation. A flame burned up the sinners.
106:18. And a fire was kindled in their company; the flame burned up the wicked.
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jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 Fools because of their transgression, and because of their iniquities, are afflicted. 18 Their soul abhorreth all manner of meat; and they draw near unto the gates of death. 19 Then they cry unto the LORD in their trouble, and he saveth them out of their distresses. 20 He sent his word, and healed them, and delivered them from their destructions. 21 Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! 22 And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.
Bodily sickness is another of the calamities of this life which gives us an opportunity of experiencing the goodness of God in recovering us, and of that the psalmist speaks in these verses, where we may observe,
I. That we, by our sins, bring sickness upon ourselves and then it is our duty to pray, v. 17-19. 1. It is the sin of the soul that is the cause of sickness; we bring it upon ourselves both meritoriously and efficiently: Fools, because of their transgression, are thus afflicted; they are thus corrected for the sins they have committed and thus cured of their evil inclinations to sin. If we knew no sin, we should know no sickness; but the transgression of our life, and the iniquity of our heart, make it necessary. Sinners are fools; they wrong themselves, and all against their own interest, not only their spiritual, but their secular interest. They prejudice their bodily health by intemperance and endanger their lives by indulging their appetites. This their way is their folly, and they need the rod of correction to drive out the foolishness that is bound up in their hearts. 2. The weakness of the body is the effect of sickness, v. 18. When people are sick their soul abhors all manner of meat; they not only have no desire to eat nor power to digest it, but they nauseate it, and their stomach is turned against it. And here they may read their sin in their punishment: those that doted most on the meat that perishes, when they come to be sick are sick of it, and the dainties they loved are loathed; what they took too much of now they can take nothing of, which commonly follows upon the overcharging of the heart with surfeiting and drunkenness. And when the appetite is gone the life is as good as gone: They draw near unto the gates of death; they are, in their own apprehension and in the apprehension of all about them, at the brink of the grave, as ready to be turned to destruction. 3. Then is a proper time for prayer: Then they cry unto the Lord, v. 19. Is any sick? Let him pray; let him be prayed for. Prayer is a salve for every sore.
II. That it is by the power and mercy of God that we are recovered from sickness, and then it is our duty to be thankful. Compare with this Job xxxiii. 18, 28. 1. When those that are sick call upon God he returns them an answer of peace. They cry unto him and he saves them out of their distresses (v. 19); he removes their griefs and prevents their fears. (1.) He does it easily: He sent his word and healed them, v. 20. This may be applied to the miraculous cures which Christ wrought when he was upon earth, by a word's speaking; he said, Be clean, Be whole, and the work was done. It may also be applied to the spiritual cures which the Spirit of grace works in regeneration; he sends his word, and heals souls, convinces, converts, sanctifies them, and all by the word. In the common instances of recovery from sickness God in his providence does but speak, and it is done. (2.) He does it effectually: He delivereth them out of their destructions, that they shall neither be destroyed nor distressed with the fear of being so. Nothing is too hard for that God to do who kills and makes alive again, brings down to the grave and raises up, who turneth man almost to destruction, and yet saith, Return. 2. When those that have been sick are restored they must return to God an answer of praise (v. 21, 22): Let all men praise the Lord for his goodness, and let those, particularly, to whom God has thus granted a new life, spend it in his service; let them sacrifice with thanksgiving, not only bring a thank-offering to the altar, but a thankful heart to God. Thanksgivings are the best thank-offerings, and shall please the Lord better than an ox or bullock. And let them declare his works with rejoicing, to his honour and for the encouragement of others. The living, the living, they shall praise him.
Adam Clarke: Commentary on the Bible - 1831
107:18: Their soul abhorreth all manner of meat - A natural description of a sick man: appetite is gone, and all desire for food fails; nutriment is no longer necessary, for death has seized upon the whole frame. See a similar image, Job 33:20 (note).
Albert Barnes: Notes on the Bible - 1834
107:18: Their soul abhorreth all manner of meat - All food; all that is to be eaten. The word rendered "abhorreth" is a word which is used with reference to anything that is abominable or loathsome; that from which we turn away with disgust. The language is expressive of sickness, when we loathe all food.
And they draw near unto the gates of death - They are sick, and are ready to die. The reference is to the under world - the world where the dead are supposed to dwell. This is represented here as a city which is entered through gates. See the notes at Psa 9:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:18: abhorreth: Job 33:19-22
and they: Psa 9:13, Psa 88:3; Isa 38:10
John Gill
107:18 Their soul abhorreth all manner of meat,.... Not only bread and common food, but dainty meat, the most delicious fare, Job 33:20, in which they most delighted in time of health, and too much indulged themselves in; and by that means brought diseases upon them, which caused this loathing in them, as is common. Thus to those who are distempered with sin, whose taste is not changed, nor can it discern perverse things, the word of God, the Gospel of Christ, which is delicious food, is not relished by them; the doctrines of it are insipid things, they loath them as light bread, as the Israelites did the manna.
And they draw near unto the gates of death; that is, the grave; the house appointed for all living; the dwelling place of men till the resurrection; and so is said to have gates and doors; see Job 33:22 and men sometimes are brought so low by affliction as that they seem to be near to death, just upon the brink of eternity, ready to enter into the grave, and lie down among the dead.
Robert Jamieson, A. R. Fausset and David Brown
107:18 near unto--literally, "even to"
gates--or, "domains" (Ps 9:13).
106:18106:18: Յամենայն կերակրոց գարշէին սիրտք նոցա, մերձեցան մինչեւ ՚ի դրունս մահու։
18 Ամէն տեսակ կերակուրից գարշեց սիրտը նրանց, եւ նրանք մօտեցան մահուան դռներին:
18 Անոնց անձը ամէն կերակուրէ կը զզուի Ու մինչեւ մահուան դռներուն կը մօտենան։
Յամենայն կերակրոց գարշէին սիրտք նոցա, մերձեցան մինչեւ ի դրունս մահու:

106:18: Յամենայն կերակրոց գարշէին սիրտք նոցա, մերձեցան մինչեւ ՚ի դրունս մահու։
18 Ամէն տեսակ կերակուրից գարշեց սիրտը նրանց, եւ նրանք մօտեցան մահուան դռներին:
18 Անոնց անձը ամէն կերակուրէ կը զզուի Ու մինչեւ մահուան դռներուն կը մօտենան։
zohrab-1805▾ eastern-1994▾ western am▾
106:18106:18 от всякой пищи отвращалась душа их, и они приближались ко вратам смерти.
106:19 καὶ και and; even ἐκέκραξαν κραζω cry πρὸς προς to; toward κύριον κυριος lord; master ἐν εν in τῷ ο the θλίβεσθαι θλιβω pressure; press against αὐτούς αυτος he; him καὶ και and; even ἐκ εκ from; out of τῶν ο the ἀναγκῶν αναγκη compulsion; necessity αὐτῶν αυτος he; him ἔσωσεν σωζω save αὐτούς αυτος he; him
106:19 יַעֲשׂוּ־ yaʕᵃśû- עשׂה make עֵ֥גֶל ʕˌēḡel עֵגֶל bull בְּ bᵊ בְּ in חֹרֵ֑ב ḥōrˈēv חֹרֵב Horeb וַ֝ ˈwa וְ and יִּשְׁתַּחֲו֗וּ yyištaḥᵃwˈû חוה bow down לְ lᵊ לְ to מַסֵּכָֽה׃ massēḵˈā מַסֵּכָה molten image
106:20. misit verbum suum et sanavit eos et salvavit de interituHe sent his word, and healed them: and delivered them from their destructions.
106:19. And they fashioned a calf at Horeb, and they adored a graven image.
106:19. They made a calf in Horeb, and worshipped the molten image.
Their soul abhorreth all manner of meat; and they draw near unto the gates of death:

106:18 от всякой пищи отвращалась душа их, и они приближались ко вратам смерти.
106:19
καὶ και and; even
ἐκέκραξαν κραζω cry
πρὸς προς to; toward
κύριον κυριος lord; master
ἐν εν in
τῷ ο the
θλίβεσθαι θλιβω pressure; press against
αὐτούς αυτος he; him
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
ἀναγκῶν αναγκη compulsion; necessity
αὐτῶν αυτος he; him
ἔσωσεν σωζω save
αὐτούς αυτος he; him
106:19
יַעֲשׂוּ־ yaʕᵃśû- עשׂה make
עֵ֥גֶל ʕˌēḡel עֵגֶל bull
בְּ bᵊ בְּ in
חֹרֵ֑ב ḥōrˈēv חֹרֵב Horeb
וַ֝ ˈwa וְ and
יִּשְׁתַּחֲו֗וּ yyištaḥᵃwˈû חוה bow down
לְ lᵊ לְ to
מַסֵּכָֽה׃ massēḵˈā מַסֵּכָה molten image
106:20. misit verbum suum et sanavit eos et salvavit de interitu
He sent his word, and healed them: and delivered them from their destructions.
106:19. And they fashioned a calf at Horeb, and they adored a graven image.
106:19. They made a calf in Horeb, and worshipped the molten image.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20. Пребывание в плену сравнивается с заключением в мрачную тюрьму, где заключенные осуждены погибнуть, если бы их не спасло "слово Господа", т. е. обетование, данное еврейскому народу, по которому Господь обещал возвратить его из плена в случае его покаяния, что Он и исполнил теперь. Рассчитывать своими силами возвратить потерянную самостоятельность евреи, конечно, не могли за своею малочисленностью, неорганизованностью и бессилием.
Albert Barnes: Notes on the Bible - 1834
107:19: Then they cry unto the Lord... - See Psa 107:6, note; Psa 107:13, note. The meaning here is, that if the "sick" cry to the Lord, he hears them, and delivers them. This cannot mean that it "always" occurs, but it occurs "so often" as to show that God can and does interpose to save; "so often" as to encourage us thus to call upon him when we are sick; "so often" as to lay a proper foundation for praise. Many persons - very many - can recall such instances in their own lives, when they seemed to all human appearance to be drawing near to the gates of death, and when, in connection with prayer, their disease took a favorable turn, and they were restored again to health. Compare the notes at Jam 5:14-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:19: Psa 107:6, Psa 107:13, Psa 107:28, Psa 30:8-12, Psa 34:4-6, Psa 78:34, Psa 78:35, Psa 116:4-8; Jer 33:3
John Gill
107:19 Then they cry unto the Lord in their trouble,.... A time of affliction is a time of trouble, and a proper season for prayer; and by it persons are brought to the throne of grace, when humbled under the mighty hand of God, to seek for relief. Hezekiah in his affliction prayed to the Lord, though Asa sought to the physicians only, and not to the Lord; this is to be understood of such who are convinced of their folly, brought to a sense of sin and danger, and therefore cry to the Lord for his sparing mercy, and pardoning grace.
And he saveth them out of their distresses: their afflictions, which were distressing to them, by removing their disorders and restoring them to health again; as follows.
106:19106:19: Աղաղակեցին առ Տէր ՚ի նեղութեան իւրեանց, ՚ի վշտաց նոցա ապրեցո՛յց զնոսա։
19 Աղաղակեցին Տիրոջն իրենց նեղութեան մէջ, եւ նա ազատեց նրանց իրենց վշտերից:
19 Տէրոջը կ’աղաղակեն իրենց նեղութեանը մէջ Ու կը փրկէ զանոնք իրենց տառապանքներէն։
Աղաղակեցին առ Տէր ի նեղութեան իւրեանց, ի վշտաց նոցա ապրեցոյց զնոսա:

106:19: Աղաղակեցին առ Տէր ՚ի նեղութեան իւրեանց, ՚ի վշտաց նոցա ապրեցո՛յց զնոսա։
19 Աղաղակեցին Տիրոջն իրենց նեղութեան մէջ, եւ նա ազատեց նրանց իրենց վշտերից:
19 Տէրոջը կ’աղաղակեն իրենց նեղութեանը մէջ Ու կը փրկէ զանոնք իրենց տառապանքներէն։
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106:19106:19 Но воззвали к Господу в скорби своей, и Он спас их от бедствий их;
106:20 ἀπέστειλεν αποστελλω send off / away τὸν ο the λόγον λογος word; log αὐτοῦ αυτος he; him καὶ και and; even ἰάσατο ιαομαι heal αὐτοὺς αυτος he; him καὶ και and; even ἐρρύσατο ρυομαι rescue αὐτοὺς αυτος he; him ἐκ εκ from; out of τῶν ο the διαφθορῶν διαφθορα decay αὐτῶν αυτος he; him
106:20 וַ wa וְ and יָּמִ֥ירוּ yyāmˌîrû מור exchange אֶת־ ʔeṯ- אֵת [object marker] כְּבֹודָ֑ם kᵊvôḏˈām כָּבֹוד weight בְּ bᵊ בְּ in תַבְנִ֥ית ṯavnˌîṯ תַּבְנִית model שֹׁ֝֗ור ˈšˈôr שֹׁור bullock אֹכֵ֥ל ʔōḵˌēl אכל eat עֵֽשֶׂב׃ ʕˈēśev עֵשֶׂב herb
106:21. confiteantur Domino misericordiam eius et mirabilia eius in filios hominumLet the mercies of the Lord give glory to him: and his wonderful works to the children of men.
106:20. And they exchanged their glory for the likeness of a calf that eats hay.
106:20. Thus they changed their glory into the similitude of an ox that eateth grass.
Then they cry unto the LORD in their trouble, [and] he saveth them out of their distresses:

106:19 Но воззвали к Господу в скорби своей, и Он спас их от бедствий их;
106:20
ἀπέστειλεν αποστελλω send off / away
τὸν ο the
λόγον λογος word; log
αὐτοῦ αυτος he; him
καὶ και and; even
ἰάσατο ιαομαι heal
αὐτοὺς αυτος he; him
καὶ και and; even
ἐρρύσατο ρυομαι rescue
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
τῶν ο the
διαφθορῶν διαφθορα decay
αὐτῶν αυτος he; him
106:20
וַ wa וְ and
יָּמִ֥ירוּ yyāmˌîrû מור exchange
אֶת־ ʔeṯ- אֵת [object marker]
כְּבֹודָ֑ם kᵊvôḏˈām כָּבֹוד weight
בְּ bᵊ בְּ in
תַבְנִ֥ית ṯavnˌîṯ תַּבְנִית model
שֹׁ֝֗ור ˈšˈôr שֹׁור bullock
אֹכֵ֥ל ʔōḵˌēl אכל eat
עֵֽשֶׂב׃ ʕˈēśev עֵשֶׂב herb
106:21. confiteantur Domino misericordiam eius et mirabilia eius in filios hominum
Let the mercies of the Lord give glory to him: and his wonderful works to the children of men.
106:20. And they exchanged their glory for the likeness of a calf that eats hay.
106:20. Thus they changed their glory into the similitude of an ox that eateth grass.
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Adam Clarke: Commentary on the Bible - 1831
107:20: He sent his word, and healed them - He spoke: "Be thou clean, be thou whole;" and immediately the disease departed; and thus they were delivered from the destructions that awaited them.
Albert Barnes: Notes on the Bible - 1834
107:20: He sent his word, and healed them - He did it by a word; it was necessary for him merely to give a command, and the disease left them. So it was in the life of the Saviour, who often healed the sick by a "word" Mat 8:8; Luk 7:7; and so now restoration from disease often seems to be accomplished as if some word had been spoken by one who had power, commanding the disease to depart. In all cases, also, whatever means may be used, healing power comes from God, and is under his control. Compare Psa 30:2.
And delivered them from their destructions - From what would have destroyed them, if it had not been checked and removed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:20: He sent: Psa 147:15, Psa 147:19; Kg2 20:4, Kg2 20:5; Mat 8:8
healed: Psa 30:2, Psa 30:3, Psa 103:3, Psa 103:4, Psa 147:3; Num 21:8, Num 21:9; Job 33:23-26
delivered: Psa 49:15, Psa 56:13; Job 33:28-30
Geneva 1599
107:20 (h) He sent his word, and healed them, and delivered [them] from their (i) destructions.
(h) By healing them he declares his good will toward them.
(i) Meaning their diseases, which had almost brought them to the grave and corruption.
John Gill
107:20 He sent his word, and healed them,.... It was his will and pleasure they should be healed, and accordingly they were; he issued his orders for the removal of the affliction, and it was done; diseases are his servants, which come and go at his command; so Christ, in the days of his flesh, healed by speaking a word, Mt 8:3. This is true of Christ the essential Word, who was sent in the fulness of time, and was made flesh and dwelt among men, and went about healing all manner of diseases among the people; and who is also the physician of souls who came with healing in his wings; that is, with pardon of sin, for which his blood was shed: he is the only physician, the skilful, universal, and infallible one, and does all freely, and in a most marvellous manner, by his stripes, blood and wounds, and by an application of these to diseased persons sensible of their case. It may also be applied to the word of the Gospel; the law is the means of wounding, it is the killing letter; the Gospel is the means of healing, the doctrines of it are the leaves of the tree of life, which are for the healing of the nations; it is the doctrine of remission of sins by the blood of Christ, and by it Christ speaks peace and pardon to wounded consciences.
And delivered them from their destructions; from the destruction of the body, of the beauty and strength of it by diseases; restoring to health is a redeeming of the life from destruction; from the grave, the pit of corruption and destruction, so called because in it bodies corrupt, putrefy, and are destroyed by worms; and such who are savingly convinced of sin, and blessed with pardoning grace and mercy, are delivered from the everlasting destruction of body and soul in hell.
John Wesley
107:20 Word - His command, or blessing.
Robert Jamieson, A. R. Fausset and David Brown
107:20 sent his word--that is, put forth His power.
their destructions--that is, that which threatened them. To the chorus is added the mode of giving thanks, by a sacrifice and joyful singing (Ps 50:14).
106:20106:20: Առաքեաց զբան իւր եւ բժշկեա՛ց զնոսա, եւ փրկեաց զնոսա յապականութենէ իւրեանց։
20 Առաքեց իր խօսքն ու բուժեց նրանց, եւ փրկեց նրանց իրենց ապականութիւնից:
20 Իր խօսքը կը ղրկէ ու կը բժշկէ զանոնք Ու կ’ազատէ զանոնք իրենց կործանումէն։
Առաքեաց զբան իւր եւ բժշկեաց զնոսա, եւ փրկեաց զնոսա յապականութենէ իւրեանց:

106:20: Առաքեաց զբան իւր եւ բժշկեա՛ց զնոսա, եւ փրկեաց զնոսա յապականութենէ իւրեանց։
20 Առաքեց իր խօսքն ու բուժեց նրանց, եւ փրկեց նրանց իրենց ապականութիւնից:
20 Իր խօսքը կը ղրկէ ու կը բժշկէ զանոնք Ու կ’ազատէ զանոնք իրենց կործանումէն։
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106:20106:20 послал слово Свое и исцелил их, и избавил их от могил их.
106:21 ἐξομολογησάσθωσαν εξομολογεω concede; confess τῷ ο the κυρίῳ κυριος lord; master τὰ ο the ἐλέη ελεος mercy αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the θαυμάσια θαυμασιος wonderful; wonders αὐτοῦ αυτος he; him τοῖς ο the υἱοῖς υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human
106:21 שָׁ֭כְחוּ ˈšāḵᵊḥû שׁכח forget אֵ֣ל ʔˈēl אֵל god מֹושִׁיעָ֑ם môšîʕˈām ישׁע help עֹשֶׂ֖ה ʕōśˌeh עשׂה make גְדֹלֹ֣ות ḡᵊḏōlˈôṯ גָּדֹול great בְּ bᵊ בְּ in מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
106:22. et immolent hostias gratiarum et narrent opera eius in laudeAnd let them sacrifice the sacrifice of praise: and declare his works with joy.
106:21. They forgot God, who saved them, who did great things in Egypt:
106:21. They forgat God their saviour, which had done great things in Egypt;
He sent his word, and healed them, and delivered [them] from their destructions:

106:20 послал слово Свое и исцелил их, и избавил их от могил их.
106:21
ἐξομολογησάσθωσαν εξομολογεω concede; confess
τῷ ο the
κυρίῳ κυριος lord; master
τὰ ο the
ἐλέη ελεος mercy
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
θαυμάσια θαυμασιος wonderful; wonders
αὐτοῦ αυτος he; him
τοῖς ο the
υἱοῖς υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
106:21
שָׁ֭כְחוּ ˈšāḵᵊḥû שׁכח forget
אֵ֣ל ʔˈēl אֵל god
מֹושִׁיעָ֑ם môšîʕˈām ישׁע help
עֹשֶׂ֖ה ʕōśˌeh עשׂה make
גְדֹלֹ֣ות ḡᵊḏōlˈôṯ גָּדֹול great
בְּ bᵊ בְּ in
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
106:22. et immolent hostias gratiarum et narrent opera eius in laude
And let them sacrifice the sacrifice of praise: and declare his works with joy.
106:21. They forgot God, who saved them, who did great things in Egypt:
106:21. They forgat God their saviour, which had done great things in Egypt;
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Adam Clarke: Commentary on the Bible - 1831
107:21: O that men, etc. - The intercalary verse, or burden, as before.
Albert Barnes: Notes on the Bible - 1834
107:21: Oh that men... - See the notes at Psa 107:8. Who can help joining in this wish, that those who have been restored from sickness, who have been raised up from the borders of the grave, "would" praise God for it! Who can help wishing that they had the feelings of Hezekiah when he was saved from the sickness which threatened his life - saved by the direct and manifest interposition of God - when he said Isa 38:20, "The Lord was ready to save me: therefore we will sing my songs to the stringed instruments, all the days of our life in the house of the Lord!" Who can help wishing that people everywhere would see in such interpositions the proof of the benevolence of God, and would thank him that he has not forgotten guilty and suffering people!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:21: Psa 107:8, Psa 107:15, Psa 107:31, Psa 66:5; Ch2 32:25; Luk 17:18
John Gill
107:21 Oh that men would praise the Lord for his goodness,.... Both in restoring to bodily health, which is an instance of divine goodness; and in healing the diseases of the soul, or in the pardon of sin, which is according to the multitude of his mercies, and the riches of his grace.
And for his wonderful works to the children of men; bodily health is sometimes restored in a wonderful manner, when all means used are without success, and the prescriptions of doctors fail; and pardon of sin is a wonder of grace now, and will be to all eternity; and for these things praise ought to be given to the Lord, and they should be declared to men for his glory.
106:21106:21: Խոստովան եղիցին Տեառն ողորմութեանց նորա, սքանչելեաց նորա որդիք մարդկան[7461]։ [7461] Ոմանք.Տեառն ողորմութիւնք նորա։
21 Թող մարդկանց որդիները գոհութիւն մատուցեն Տիրոջը նրա ողորմութիւնների եւ հրաշագործութիւնների համար:
21 Թող գոհանան Տէրոջմէն իր ողորմութեանը համար, Իր ըրած հրաշքներուն համար, որ մարդոց որդիներուն ըրաւ։
Խոստովան եղիցին Տեառն ողորմութեանց նորա, եւ սքանչելեաց նորա` յորդիս մարդկան:

106:21: Խոստովան եղիցին Տեառն ողորմութեանց նորա, սքանչելեաց նորա որդիք մարդկան[7461]։
[7461] Ոմանք.Տեառն ողորմութիւնք նորա։
21 Թող մարդկանց որդիները գոհութիւն մատուցեն Տիրոջը նրա ողորմութիւնների եւ հրաշագործութիւնների համար:
21 Թող գոհանան Տէրոջմէն իր ողորմութեանը համար, Իր ըրած հրաշքներուն համար, որ մարդոց որդիներուն ըրաւ։
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106:21106:21 Да славят Господа за милость Его и за чудные дела Его для сынов человеческих!
106:22 καὶ και and; even θυσάτωσαν θυω immolate; sacrifice θυσίαν θυσια immolation; sacrifice αἰνέσεως αινεσις singing praise καὶ και and; even ἐξαγγειλάτωσαν εξαγγελλω report τὰ ο the ἔργα εργον work αὐτοῦ αυτος he; him ἐν εν in ἀγαλλιάσει αγαλλιασις exultation; joyfulness
106:22 נִ֭פְלָאֹות ˈniflāʔôṯ פלא be miraculous בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth חָ֑ם ḥˈām חָם Ham נֹ֝ורָאֹ֗ות ˈnôrāʔˈôṯ ירא fear עַל־ ʕal- עַל upon יַם־ yam- יָם sea סֽוּף׃ sˈûf סוּף rush
106:23. qui descendunt in mare navibus facientes opus in aquis multisThey that go down to the sea in ships, doing business in the great waters:
106:22. miracles in the land of Ham, terrible things at the Red Sea.
106:22. Wondrous works in the land of Ham, [and] terrible things by the Red sea.
Oh that [men] would praise the LORD [for] his goodness, and [for] his wonderful works to the children of men:

106:21 Да славят Господа за милость Его и за чудные дела Его для сынов человеческих!
106:22
καὶ και and; even
θυσάτωσαν θυω immolate; sacrifice
θυσίαν θυσια immolation; sacrifice
αἰνέσεως αινεσις singing praise
καὶ και and; even
ἐξαγγειλάτωσαν εξαγγελλω report
τὰ ο the
ἔργα εργον work
αὐτοῦ αυτος he; him
ἐν εν in
ἀγαλλιάσει αγαλλιασις exultation; joyfulness
106:22
נִ֭פְלָאֹות ˈniflāʔôṯ פלא be miraculous
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
חָ֑ם ḥˈām חָם Ham
נֹ֝ורָאֹ֗ות ˈnôrāʔˈôṯ ירא fear
עַל־ ʕal- עַל upon
יַם־ yam- יָם sea
סֽוּף׃ sˈûf סוּף rush
106:23. qui descendunt in mare navibus facientes opus in aquis multis
They that go down to the sea in ships, doing business in the great waters:
106:22. miracles in the land of Ham, terrible things at the Red Sea.
106:22. Wondrous works in the land of Ham, [and] terrible things by the Red sea.
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Adam Clarke: Commentary on the Bible - 1831
107:22: And let them sacrifice - For their healing they should bring a sacrifice; and they should offer the life of the innocent animal unto God, as he has spared their lives; and let them thus confess that God has spared then when they deserved to die; and let them declare also "his works with rejoicing;" for who will not rejoice when he is delivered from death?
Albert Barnes: Notes on the Bible - 1834
107:22: And let them sacrifice - As in the cases before Psa 107:9, Psa 107:16, this is connected with the preceding part of the psalm, or is a "continuation" of the thought which had been interrupted by the prayer, "Oh that men would praise the Lord." The particular idea here is, that they who have been sick, and who have been restored to health, should offer the sacrifice of thanksgiving; or, that they are the proper persons to praise the Lord. The word "sacrifice" here is used in a large sense to denote worship or adoration. Let them worship God with thanks or praises.
The sacrifices of thanksgiving - Hebrew, "praise." Let them offer praise.
And declare his works with rejoicing - Margin, as in Hebrew, "singing." Let them set forth his "doings" in songs. Compare Psa 9:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:22: sacrifice: Psa 50:14, Psa 116:12, Psa 116:17; Lev 7:12; Heb 13:15; Pe1 2:5, Pe1 2:9
declare: Psa 9:11, Psa 73:28, Psa 105:1, Psa 105:2, Psa 118:17; Isa 12:4
rejoicing: Heb. singing
Geneva 1599
107:22 And let them sacrifice the sacrifices of (k) thanksgiving, and declare his works with rejoicing.
(k) Praise and confession of God's benefits are the true sacrifices of the godly.
John Gill
107:22 And let them sacrifice the sacrifices of thanksgiving,.... Not legal sacrifices, but spiritual and evangelical ones, the sacrifices of praise and thankfulness which God has enjoined are well pleasing to him through Christ, glorify him, and are but our reasonable service; see Heb 13:15.
And declare his works with rejoicing: tell them to the children of men, what he has done for them, for soul and body; let them come to Zion with joy and everlasting joy on their heads; to the gates thereof, or to the public assemblies of the saints, and there declare what great things the Lord has done for them; and has had compassion upon them in healing their bodily diseases, and curing them of their soul maladies.
106:22106:22: Մատուսցեն նմա պատարագ օրհնութեան, եւ պատմեսցեն զգործս նորա ցնծութեամբ։
22 Թող նրան օրհնութեան պատարագ մատուցեն, եւ ցնծութեամբ նրա գործերը պատմեն:
22 Գոհութեան պատարագներ թող մատուցանեն Ու անոր գործերը ցնծութեամբ պատմեն։
Մատուսցեն նմա պատարագ օրհնութեան, եւ պատմեսցեն զգործս նորա ցնծութեամբ:

106:22: Մատուսցեն նմա պատարագ օրհնութեան, եւ պատմեսցեն զգործս նորա ցնծութեամբ։
22 Թող նրան օրհնութեան պատարագ մատուցեն, եւ ցնծութեամբ նրա գործերը պատմեն:
22 Գոհութեան պատարագներ թող մատուցանեն Ու անոր գործերը ցնծութեամբ պատմեն։
zohrab-1805▾ eastern-1994▾ western am▾
106:22106:22 Да приносят Ему жертву хвалы и да возвещают о делах Его с пением!
106:23 οἱ ο the καταβαίνοντες καταβαινω step down; descend εἰς εις into; for τὴν ο the θάλασσαν θαλασσα sea ἐν εν in πλοίοις πλοιον boat ποιοῦντες ποιεω do; make ἐργασίαν εργασια occupation; effort ἐν εν in ὕδασι υδωρ water πολλοῖς πολυς much; many
106:23 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say לְֽ lᵊˈ לְ to הַשְׁמִ֫ידָ֥ם hašmˈîḏˌām שׁמד destroy לוּלֵ֡י lûlˈê לוּלֵא unless מֹ֘שֶׁ֤ה mˈōšˈeh מֹשֶׁה Moses בְחִירֹ֗ו vᵊḥîrˈô בָּחִיר chosen עָמַ֣ד ʕāmˈaḏ עמד stand בַּ ba בְּ in † הַ the פֶּ֣רֶץ ppˈereṣ פֶּרֶץ breach לְ lᵊ לְ to פָנָ֑יו fānˈāʸw פָּנֶה face לְ lᵊ לְ to הָשִׁ֥יב hāšˌîv שׁוב return חֲ֝מָתֹ֗ו ˈḥᵃmāṯˈô חֵמָה heat מֵֽ mˈē מִן from הַשְׁחִֽית׃ hašḥˈîṯ שׁחת destroy
106:24. ipsi viderunt opera Domini et mirabilia eius in profundoThese have seen the works of the Lord, and his wonders in the deep.
106:23. And he said that he would destroy them, yet Moses, his elect, stood firm before him in the breach, in order to avert his wrath, lest he destroy them.
106:23. 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].
And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing:

106:22 Да приносят Ему жертву хвалы и да возвещают о делах Его с пением!
106:23
οἱ ο the
καταβαίνοντες καταβαινω step down; descend
εἰς εις into; for
τὴν ο the
θάλασσαν θαλασσα sea
ἐν εν in
πλοίοις πλοιον boat
ποιοῦντες ποιεω do; make
ἐργασίαν εργασια occupation; effort
ἐν εν in
ὕδασι υδωρ water
πολλοῖς πολυς much; many
106:23
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
לְֽ lᵊˈ לְ to
הַשְׁמִ֫ידָ֥ם hašmˈîḏˌām שׁמד destroy
לוּלֵ֡י lûlˈê לוּלֵא unless
מֹ֘שֶׁ֤ה mˈōšˈeh מֹשֶׁה Moses
בְחִירֹ֗ו vᵊḥîrˈô בָּחִיר chosen
עָמַ֣ד ʕāmˈaḏ עמד stand
בַּ ba בְּ in
הַ the
פֶּ֣רֶץ ppˈereṣ פֶּרֶץ breach
לְ lᵊ לְ to
פָנָ֑יו fānˈāʸw פָּנֶה face
לְ lᵊ לְ to
הָשִׁ֥יב hāšˌîv שׁוב return
חֲ֝מָתֹ֗ו ˈḥᵃmāṯˈô חֵמָה heat
מֵֽ mˈē מִן from
הַשְׁחִֽית׃ hašḥˈîṯ שׁחת destroy
106:24. ipsi viderunt opera Domini et mirabilia eius in profundo
These have seen the works of the Lord, and his wonders in the deep.
106:23. And he said that he would destroy them, yet Moses, his elect, stood firm before him in the breach, in order to avert his wrath, lest he destroy them.
106:23. 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].
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-30. Бесправность плененных евреев и необеспеченность существования и жизни, предоставленных капризному своеволию восточных языческих владык, не привыкших считаться с потребностями и нуждами своих подданных, особенно пленных, уподобляло евреев матросам на кораблях, едущим в бурю по взволнованному морю, когда каждый вал последнего легко мог и угрожал потопить их слабое судно. Но Господь спас их из этой пучины и благополучно доставил до желанной пристани, до Палестины.
Adam Clarke: Commentary on the Bible - 1831
107:23: They that go down to the sea in ships - This is the Fourth comparison. Their captivity was as dangerous and alarming as a dreadful tempest at sea to a weather-beaten mariner.
Albert Barnes: Notes on the Bible - 1834
107:23: They that go down to the sea in ships - The scene here changes again. From those that wander in the desert - from those who are in prison - from those who are sick - the eye of the psalmist turns to those who encounter the perils of the ocean, and he finds there occasion for praise to God. The phrase "go down" or "descend" is employed here because the sea is lower than the land, and because we "descend" when we embark on board of a vessel.
That do business ... - Whose business or employment is on the ocean.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:23: They: This is the fourth comparison; their captivity was as dangerous and alarming as a dreadful tempest at sea; with a most natural and striking description of which we are here presented.
go down: Psa 48:7; Eze 27:26; Acts 27:9-28:31; Rev 18:17
Carl Friedrich Keil and Franz Delitzsch
107:23
Others have returned to tell of the perils of the sea. Without any allegory (Hengstenberg) it speaks of those who by reason of their calling traverse (which is expressed by ירד because the surface of the sea lies below the dry land which slopes off towards the coast) the sea in ships (read boŏnijoth without the article), and that not as fishermen, but (as Luther has correctly understood the choice of the word) in commercial enterprises. These have seen the works and wonders of God in the eddying deep, i.e., they have seen with their own eyes what God can do when in His anger He calls up the powers of nature, and on the other hand when He compassionately orders them back into their bounds. God's mandate (ויּאמר as in Ps 105:31, Ps 105:34) brought it to pass that a stormy wind arose (cf. עמד, Ps 33:9), and it drove its (the sea's) waves on high, so that the seafarers at one time were tossed up to the sky and then hurled down again into deep abysses, and their soul melted בּרעה, in an evil, anxious mood, i.e., lost all its firmness. They turned about in a circle (יחוגּוּ( elc from חגג = חוּג) and reeled after the manner of a drunken man; all their wisdom swallowed itself up, i.e., consumed itself within itself, came of itself to nought, just as Ovid, Trist. i. 1, says in connection with a similar description of a storm at sea: ambiguis ars stupet ipsa malis. The poet here writes under the influence of Is 19:3, Is 19:14. But at their importunate supplication God led them forth out of their distresses (Ps 25:17). He turned the raging storm into a gentle blowing (= דּממה דּקּה, 3Kings 19:12). הקים construed with ל here has the sense of transporting (carrying over) into another condition or state, as Apollinaris renders: αὐτίκα δ ̓ εἰς αὔρην προτέρην μετέθηκε θύελλαν. The suffix of גּלּיהם cannot refer to the מים רבּים in Ps 107:23, which is so far removed; "their waves" are those with which they had to battle. These to their joy became calm (חשׁה) and were still (שׁתק as in Jon 1:11), and God guided them ἐπὶ λιμένα θελήματος αὐτῶν (lxx). מחוז, a hapax-legomenon, from Arab. ḥâz (ḥwz), to shut in on all sides and to draw to one's self (root Arab. ḥw, gyravit, in gyrum egit), signifies a place enclosed round, therefore a haven, and first of all perhaps a creek, to use a northern word, a fiord. The verb שׁתק in relation to חשׁה is the stronger word, like יבשׁ in relation to חרם in the history of the Flood. Those who have been thus marvellously rescued are then called upon thankfully to praise God their Deliverer in the place where the national church assembles, and where the chiefs of the nation sit in council; therefore, as it seems, in the Temple and in the Forum.
(Note: In exact editions like Norzi, Heidenheim, and Baer's, before Ps 107:23, Ps 107:24, Ps 107:25, Ps 107:26, Ps 107:27, Ps 107:28, and Ps 107:40 there stand reversed Nuns (נונין הפוכין, in the language of the Masora נונין מנזרות), as before Num 10:35 and between Num 10:36 and Num 11:1 (nine in all). Their signification is unknown.)
Now follow two more groups without the two beautiful and impressive refrains with which the four preceding groups are interspersed. The structure is less artistic, and the transitions here and there abrupt and awkward. One might say that these two groups are inferior to the rest, much as the speeches of Elihu are inferior to the rest of the Book of Job. That they are, however, nevertheless from the hand of the very same poet is at once seen from the continued dependence upon the Book of Job and Isaiah. Hengstenberg sees in Ps 107:33-42 "the song with which they exalt the Lord in the assembly of the people and upon the seat of the elders." but the materia laudis is altogether different from that which is to be expected according to the preceding calls to praise. Nor is it any the more clear to us that Ps 107:33. refer to the overthrow of Babylon, and Ps 107:35. to the happy turn of affairs that took place simultaneously for Israel; Ps 107:35 does not suit Canaan, and the expressions in Ps 107:36. would be understood in too low a sense. No, the poet goes on further to illustrate the helpful government of God the just and gracious One, inasmuch as he has experiences in his mind in connection therewith, of which the dispersion of Israel in all places can sing and speak.
Geneva 1599
107:23 They that go down to the (l) sea in ships, that do business in great waters;
(l) He shows by the sea what care God has over man, for when he delivers them from the great danger of the sea, he delivers them as it were from a thousand deaths.
John Gill
107:23 They that go down to the sea in ships,.... This is the fourth instance of persons in distress crying to the Lord for help, and, having it, are laid under obligation to praise him; the case of seafaring men: so the Targum introduces it,
"mariners that go down to the sea in ships;''
the same form of expression as here is used in Is 42:10. Some affirm the sea to be higher than the earth, but by this it should be lower; besides the earth is said to be founded on the seas, which suggests superiority; and all the rivers run into the sea, which supposes a declivity; but, be it so that it is higher than the earth, yet this phrase is to be justified by the shores being higher than the sea, from whence men go down to take shipping, as Kimchi observes; though Kimchi's father is of opinion that it respects persons going down into the ship, which is deep, as Jonah is said to do, Jon 1:3.
That do business in great waters: which refers either to the steering and working of the ship, and everything relating to the management of the ropes and sails, and other affairs; and in a storm much business is done, all hands are employed: or else to the business they go to sea about, as catching fish, curing them, and carrying them to market; or else to traffic and merchandise of goods, they convey from place to place. The phrase is much like that, "as many as trade by sea", Rev_ 18:17.
Robert Jamieson, A. R. Fausset and David Brown
107:23 Here are set forth the perils of seafaring, futility of man's, and efficiency of God's, help.
go . . . sea--alluding to the elevation of the land at the coast.
106:23106:23: Ոյք իջանէին ՚ի ծով նաւովք, եւ առնէին գործս ՚ի ջուրս բազումս[7462]։ [7462] Ոմանք.՚Ի ծով նաւօք, եւ առնէին զգործս։
23 Ովքեր ծով էին իջնում նաւերով եւ մեծ ջրերում գործեր կատարում,
23 Նաւերով ծովը իջնողները Ու մեծ ջուրերու մէջ գործ գործողները
Ոյք իջանէին ի ծով նաւովք, եւ առնէին զգործս ի ջուրս բազումս:

106:23: Ոյք իջանէին ՚ի ծով նաւովք, եւ առնէին գործս ՚ի ջուրս բազումս[7462]։
[7462] Ոմանք.՚Ի ծով նաւօք, եւ առնէին զգործս։
23 Ովքեր ծով էին իջնում նաւերով եւ մեծ ջրերում գործեր կատարում,
23 Նաւերով ծովը իջնողները Ու մեծ ջուրերու մէջ գործ գործողները
zohrab-1805▾ eastern-1994▾ western am▾
106:23106:23 Отправляющиеся на кораблях в море, производящие дела на больших водах,
106:24 αὐτοὶ αυτος he; him εἴδοσαν οραω view; see τὰ ο the ἔργα εργον work κυρίου κυριος lord; master καὶ και and; even τὰ ο the θαυμάσια θαυμασιος wonderful; wonders αὐτοῦ αυτος he; him ἐν εν in τῷ ο the βυθῷ βυθος depth; deep
106:24 וַֽ֭ ˈwˈa וְ and יִּמְאֲסוּ yyimʔᵃsˌû מאס retract בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth חֶמְדָּ֑ה ḥemdˈā חֶמְדָּה what is desirable לֹֽא־ lˈō- לֹא not הֶ֝אֱמִ֗ינוּ ˈheʔᵉmˈînû אמן be firm לִ li לְ to דְבָרֹֽו׃ ḏᵊvārˈô דָּבָר word
106:25. dixit et surrexit ventus tempestatis et elevavit gurgites eiusHe said the word, and there arose a storm of wind: and the waves thereof were lifted up.
106:24. And they held the desirable land to be nothing. They did not trust in his word.
106:24. Yea, they despised the pleasant land, they believed not his word:
They that go down to the sea in ships, that do business in great waters:

106:23 Отправляющиеся на кораблях в море, производящие дела на больших водах,
106:24
αὐτοὶ αυτος he; him
εἴδοσαν οραω view; see
τὰ ο the
ἔργα εργον work
κυρίου κυριος lord; master
καὶ και and; even
τὰ ο the
θαυμάσια θαυμασιος wonderful; wonders
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
βυθῷ βυθος depth; deep
106:24
וַֽ֭ ˈwˈa וְ and
יִּמְאֲסוּ yyimʔᵃsˌû מאס retract
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
חֶמְדָּ֑ה ḥemdˈā חֶמְדָּה what is desirable
לֹֽא־ lˈō- לֹא not
הֶ֝אֱמִ֗ינוּ ˈheʔᵉmˈînû אמן be firm
לִ li לְ to
דְבָרֹֽו׃ ḏᵊvārˈô דָּבָר word
106:25. dixit et surrexit ventus tempestatis et elevavit gurgites eius
He said the word, and there arose a storm of wind: and the waves thereof were lifted up.
106:24. And they held the desirable land to be nothing. They did not trust in his word.
106:24. Yea, they despised the pleasant land, they believed not his word:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 They that go down to the sea in ships, that do business in great waters; 24 These see the works of the LORD, and his wonders in the deep. 25 For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof. 26 They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble. 27 They reel to and fro, and stagger like a drunken man, and are at their wits' end. 28 Then they cry unto the LORD in their trouble, and he bringeth them out of their distresses. 29 He maketh the storm a calm, so that the waves thereof are still. 30 Then are they glad because they be quiet; so he bringeth them unto their desired haven. 31 Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! 32 Let them exalt him also in the congregation of the people, and praise him in the assembly of the elders.
The psalmist here calls upon those to give glory to God who are delivered from dangers at sea. Though the Israelites dealt not much in merchandise, yet their neighbours the Tyrians and Zidonians did, and for them perhaps this part of the psalm was especially calculated.
I. Much of the power of God appears at all times in the sea, v. 23, 24. It appears to those that go down to the sea in ships, as mariners, merchants, fishermen, or passengers, that do business in great waters. And surely none will expose themselves there but those that have business (among all Solomon's pleasant things we do not read of any pleasure-boat he had), but those that go on business, lawful business, may, in faith, put themselves under the divine protection. These see the works of the Lord, and his wonders, which are the more surprising, because most are born and bred upon land, and what passes at sea is new to them. The deep itself is a wonder, its vastness, its saltness, its ebbing and flowing. The great variety of living creatures in the sea is wonderful. Let those that go to sea be led, by all the wonders they observe there, to consider and adore the infinite perfections of that God whose the sea is, for he made it and manages it.
II. It especially appears in storms at sea, which are much more terrible than at land. Observe here, 1. How dangerous and dreadful a tempest at sea is. Then wonders begin to appear in the deep, when God commands and raises the strong wind, which fulfils his word, Ps. cxlviii. 8. He raises the winds, as a prince by his commission raises forces. Satan pretends to be the prince of the power of the air; but he is a pretender; the powers of the air are at God's command, not at his. When the wind becomes stormy it lifts up the waves of the sea, v. 25. Then the ships are kicked like tennis-balls on the tops of the waves; they seem to mount up to the heavens, and then they couch again, as if they would go down to the depths, v. 26. A stranger, who had never seen it, would not think it possible for a ship to live at sea, as it will in a storm, and ride it out, but would expect that the next wave would bury it and it would never come up again; and yet God, who taught man discretion to make ships that should so strangely keep above water, does by his special providence preserve them, that they answer the end to admiration. When the ships are thus tossed the soul of the seaman melts because of trouble; and, when the storm is very high, even those that are used to the sea can neither shake off nor dissemble their fears, but they reel to and fro, and tossing makes them giddy, and they stagger and are sick, it may be, like a drunken man; the whole ship's crew are in confusion and quite at their wits' end (v. 27), not knowing what to do more for their preservation; all their wisdom is swallowed up, and they are ready to give up themselves for gone, Jonah i. 5, &c. 2. How seasonable it is at such a time to pray. Those that go to sea must expect such perils as are here described, and the best preparation they can make for them is to make sure a liberty of access to God by prayer, for then they will cry unto the Lord, v. 28. We have a saying, "Let those that would learn to pray go to sea;" I say, Let those that will go to sea learn to pray, and accustom themselves to pray, that they may come with the more boldness to the throne of grace when they are in trouble. Even heathen mariners, in a storm, cried every man to his god; but those that have the Lord for their God have a present and powerful help in that and every other time of need, so that when they are at their wits' end they are not at their faith's end. 3. How wonderfully God sometimes appears for those that are in distress at sea, in answer to their prayers: He brings them out of the danger; and, (1.) The sea is still: He makes the storm a calm, v. 29. The winds fall, and only by their soft and gentle murmurs serve to lull the waves asleep again, so that the surface of the sea becomes smooth and smiling. By this Christ proved himself to be more than a man that even the winds and the seas obeyed him. (2.) The seamen are made easy: They are glad because they are quiet, quiet from the noise, quiet from the fear of evil. Quietness after a storm is a very desirable thing, and sensibly pleasant. (3.) The voyage becomes prosperous and successful: So he brings them to their desired haven, v. 30. Thus he carries his people safely through all the storms and tempests that they meet with in their voyage heaven-ward, and lands them, at length, in the desired harbour. 4. How justly it is expected that all those who have had a safe passage over the sea, and especially who have been delivered from remarkable perils at sea, should acknowledge it with thankfulness, to the glory of God. Let them do it privately in their closets and families. Let them praise the Lord for his goodness to themselves and others, v. 31. Let them do it publicly (v. 32), in the congregation of the people and in the assembly of the elders; there let them erect the memorials of their deliverance, to the honour of God, and for the encouragement of others to trust him.
Adam Clarke: Commentary on the Bible - 1831
107:24: These see the works of the Lord - Splendid, Divinely impressive, and glorious in fine weather.
His wonders in the deep - Awfully terrible in a tempest.
Albert Barnes: Notes on the Bible - 1834
107:24: These see the works of the Lord - They - sailors - have a special opportunity to see the works of God. They see manifestations of his power which are not seen on the land. They see things which seem to come "directly" from God; which are "immediately" produced by him - not as the things which occur on the land, which are the result of "growth," and which are slowly developed. They seem in the solitariness and grandeur of the ocean to stand more directly in the presence of the great God.
And his wonders in the deep - In the abyss; in that which is distinguished for its "depth," as the mountains are for their height. Compare Psa 148:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:24: his wonders: Psa 95:5, Psa 104:24-27; Job 38:8-11
John Gill
107:24 These see the works of the Lord,.... In creation, the sea itself, its flux and reflux; the creatures in it, fishes of various forms and sizes: and in providence, in preserving ships and men in the most imminent danger, and even to a miracle; sometimes causing the wind to change or to subside in a moment, whereby deliverance is wrought.
And his wonders in the deep; the strange and wonderful creatures that are in the deep waters of the sea, and to be seen nowhere else; and the amazing appearances of divine providence, in delivering when in the greatest distress, and none at hand to help, and all hope of salvation gone.
Robert Jamieson, A. R. Fausset and David Brown
107:24 These see . . . deep--illustrated both by the storm He raises and the calm He makes with a word (Ps 33:9).
106:24106:24: Նոքա տեսին զգործս Տեառն, եւ զսքանչելիս նորա ՚ի խորս անդնդոց։
24 նրանք տեսան Տիրոջ արարքները եւ նրա հրաշագործութիւններն անդնդի խորքերում:
24 Անոնք Տէրոջը գործերը Ու անոր հրաշքները կը տեսնեն անդունդին մէջ։
Նոքա տեսին զգործս Տեառն, եւ զսքանչելիս նորա ի խորս անդնդոց:

106:24: Նոքա տեսին զգործս Տեառն, եւ զսքանչելիս նորա ՚ի խորս անդնդոց։
24 նրանք տեսան Տիրոջ արարքները եւ նրա հրաշագործութիւններն անդնդի խորքերում:
24 Անոնք Տէրոջը գործերը Ու անոր հրաշքները կը տեսնեն անդունդին մէջ։
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106:24106:24 видят дела Господа и чудеса Его в пучине:
106:25 εἶπεν επω say; speak καὶ και and; even ἔστη ιστημι stand; establish πνεῦμα πνευμα spirit; wind καταιγίδος καταιγις and; even ὑψώθη υψοω elevate; lift up τὰ ο the κύματα κυμα wave αὐτῆς αυτος he; him
106:25 וַ wa וְ and יֵּרָגְנ֥וּ yyēroḡnˌû רגן grumble בְ vᵊ בְּ in אָהֳלֵיהֶ֑ם ʔohᵒlêhˈem אֹהֶל tent לֹ֥א lˌō לֹא not שָׁ֝מְע֗וּ ˈšāmᵊʕˈû שׁמע hear בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
106:26. ascendunt in caelum et descendunt in abyssos anima eorum in adflictione consumiturThey mount up to the heavens, and they go down to the depths: their soul pined away with evils.
106:25. And they murmured in their tabernacles. They did not heed the voice of the Lord.
106:25. But murmured in their tents, [and] hearkened not unto the voice of the LORD.
These see the works of the LORD, and his wonders in the deep:

106:24 видят дела Господа и чудеса Его в пучине:
106:25
εἶπεν επω say; speak
καὶ και and; even
ἔστη ιστημι stand; establish
πνεῦμα πνευμα spirit; wind
καταιγίδος καταιγις and; even
ὑψώθη υψοω elevate; lift up
τὰ ο the
κύματα κυμα wave
αὐτῆς αυτος he; him
106:25
וַ wa וְ and
יֵּרָגְנ֥וּ yyēroḡnˌû רגן grumble
בְ vᵊ בְּ in
אָהֳלֵיהֶ֑ם ʔohᵒlêhˈem אֹהֶל tent
לֹ֥א lˌō לֹא not
שָׁ֝מְע֗וּ ˈšāmᵊʕˈû שׁמע hear
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
106:26. ascendunt in caelum et descendunt in abyssos anima eorum in adflictione consumitur
They mount up to the heavens, and they go down to the depths: their soul pined away with evils.
106:25. And they murmured in their tabernacles. They did not heed the voice of the Lord.
106:25. But murmured in their tents, [and] hearkened not unto the voice of the LORD.
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Adam Clarke: Commentary on the Bible - 1831
107:25: For he commandeth - And what less than the command of God can raise up such winds as seem to heave old Ocean from his bed?
Albert Barnes: Notes on the Bible - 1834
107:25: For he commandeth - Hebrew, "he says;" that is, He speaks the word, and it is done. The mere expression of his will raises up the storm, and throws the sea into commotion.
And raiseth the stormy wind - Margin, as in Hebrew, "Maketh to stand." The "stormy wind" is literally, the wind of the tempest.
Which lifteth up the waves thereof - The waves of the ocean. The wind seems to take them up, and lift them on high.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:25: he commandeth: Psa 135:7, Psa 148:8; Jon 1:4
raiseth: Heb. maketh to stand
lifteth: Psa 93:3; Mat 8:24; Joh 6:18
John Gill
107:25 For he commandeth, and raiseth the stormy wind,.... Winds are not raised by men, nor by devils, nor by angels, but by the Lord himself; who has created them, holds them in his fist, brings them out of his treasures, and sends them forth to do his will; if he speaks the word, gives but the order, a storm arises at once, and executes what he pleases, Ps 148:8.
Which lifteth up the waves thereof; that is, the waves of the sea; it comes down into it, and causes surges; which rise above the ship, and sometimes cover it, and ready to sink it; yea, even they are lifted up to the heavens, as it follows.
Robert Jamieson, A. R. Fausset and David Brown
107:25 waves thereof--literally, "His waves" (God's, Ps 42:7).
106:25106:25: Ասաց եւ յարեաւ հողմ եւ մրրիկ, եւ բարձրացան ալիք նորա։
25 Հրամայեց՝ եւ հողմ ու մրրիկ ելաւ, եւ բարձրացան ալիքները նրա:
25 Վասն զի ան կ’ըսէ ու մրրկալից հովը կը հանէ, Որ անոր ալիքները բարձրացնէ։
Ասաց` եւ յարեաւ հողմ եւ մրրիկ, եւ բարձրացան ալիք նորա:

106:25: Ասաց եւ յարեաւ հողմ եւ մրրիկ, եւ բարձրացան ալիք նորա։
25 Հրամայեց՝ եւ հողմ ու մրրիկ ելաւ, եւ բարձրացան ալիքները նրա:
25 Վասն զի ան կ’ըսէ ու մրրկալից հովը կը հանէ, Որ անոր ալիքները բարձրացնէ։
zohrab-1805▾ eastern-1994▾ western am▾
106:25106:25 Он речет, и восстает бурный ветер и высоко поднимает волны его:
106:26 ἀναβαίνουσιν αναβαινω step up; ascend ἕως εως till; until τῶν ο the οὐρανῶν ουρανος sky; heaven καὶ και and; even καταβαίνουσιν καταβαινω step down; descend ἕως εως till; until τῶν ο the ἀβύσσων αβυσσος abyss ἡ ο the ψυχὴ ψυχη soul αὐτῶν αυτος he; him ἐν εν in κακοῖς κακος bad; ugly ἐτήκετο τηκω melt
106:26 וַ wa וְ and יִּשָּׂ֣א yyiśśˈā נשׂא lift יָדֹ֣ו yāḏˈô יָד hand לָהֶ֑ם lāhˈem לְ to לְ lᵊ לְ to הַפִּ֥יל happˌîl נפל fall אֹ֝ותָ֗ם ˈʔôṯˈām אֵת [object marker] בַּ ba בְּ in † הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
106:27. obstipuerunt et intremuerunt quasi ebrius et universa sapientia eorum absorta estThey were troubled, and reeled like a drunken man; and all their wisdom was swallowed up.
106:26. And he lifted up his hand over them, in order to prostrate them in the desert,
106:26. Therefore he lifted up his hand against them, to overthrow them in the wilderness:
For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof:

106:25 Он речет, и восстает бурный ветер и высоко поднимает волны его:
106:26
ἀναβαίνουσιν αναβαινω step up; ascend
ἕως εως till; until
τῶν ο the
οὐρανῶν ουρανος sky; heaven
καὶ και and; even
καταβαίνουσιν καταβαινω step down; descend
ἕως εως till; until
τῶν ο the
ἀβύσσων αβυσσος abyss
ο the
ψυχὴ ψυχη soul
αὐτῶν αυτος he; him
ἐν εν in
κακοῖς κακος bad; ugly
ἐτήκετο τηκω melt
106:26
וַ wa וְ and
יִּשָּׂ֣א yyiśśˈā נשׂא lift
יָדֹ֣ו yāḏˈô יָד hand
לָהֶ֑ם lāhˈem לְ to
לְ lᵊ לְ to
הַפִּ֥יל happˌîl נפל fall
אֹ֝ותָ֗ם ˈʔôṯˈām אֵת [object marker]
בַּ ba בְּ in
הַ the
מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
106:27. obstipuerunt et intremuerunt quasi ebrius et universa sapientia eorum absorta est
They were troubled, and reeled like a drunken man; and all their wisdom was swallowed up.
106:26. And he lifted up his hand over them, in order to prostrate them in the desert,
106:26. Therefore he lifted up his hand against them, to overthrow them in the wilderness:
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Adam Clarke: Commentary on the Bible - 1831
107:26: They mount up to the heaven - This is a most natural and striking description of the state of a ship at sea in a storm: when the sea appears to run mountains high, and the vessel seems for a moment to stand on the sharp ridge of one most stupendous, with a valley of a frightful depth between it and a similar mountain, which appears to be flying in the midst of heaven, that it may submerge the hapless bark, when she descends into the valley of death below. This is a sight the most terrific that can be imagined: nor can any man conceive or form an adequate idea of it, who has not himself been at sea in such a storm.
Their soul is melted because of trouble - This is not less expressive than it is descriptive. The action of raising the vessel to the clouds, and precipitating her into the abyss, seems to dissolve the very soul: the whole mind seems to melt away, so that neither feeling, reflection, nor impression remains, nothing but the apprehension of inevitable destruction! When the ship is buffeted between conflicting waves, which threaten either to tear her asunder or crush her together; when she reels to and fro, and staggers like a drunken man, not being able to hold any certain course; when sails and masts are an incumbrance, and the helm of no use; when all hope of safety is taken away; and when the experienced captain, the skillful pilot, and the hardy sailors, cry out, with a voice more terrible than the cry of fire at midnight, We are All lost! we are all Lost! then, indeed, are they at their wit's end; or, as the inimitable original expresses it, וחל חכמתם תתבלע vechol chochmatham tithballa, "and all their skill is swallowed up," - seems to be gulped down by the frightful abyss into which the ship is about to be precipitated. Then, indeed, can the hand of God alone "bring them out of their distresses." Then, a cry to the Almighty (and in such circumstances it is few that can lift up such a cry) is the only means that can be used to save the perishing wreck! Reader, dost thou ask why I paint thus, and from whose authority I describe? I answer: Not from any books describing storms, tempests, and shipwrecks; not from the relations of shipwrecked marines; not from viewing from the shore a tempest at sea, and seeing a vessel beat to pieces, and all its crew, one excepted, perish. Descriptions of this kind I have read, with the shipwrecked mariner I have conversed, the last scene mentioned above I have witnessed: but none of these could give the fearful impressions, the tremendous and soul-melting apprehensions, described above. "Where then have you had them?" I answer, From the great deep. I have been at sea in the storm, and in the circumstances I describe; and, having cried to the Lord in my trouble, I am spared to describe the storm, and recount the tale of his mercy. None but either a man inspired by God, who, in describing, will show things as they are, or one who has been actually in these circumstances, can tell you with what propriety the psalmist speaks, or utter the thousandth part of the dangers and fearful apprehensions of those concerned in a tempest at sea, where all the winds of heaven seem collected to urge an already crazy vessel among the most tremendous rocks upon a lee shore! God save the reader from such circumstances!
When, in the visitation of the winds, He takes the ruffian billows by the top, Curling their monstrous heads, and hanging them, With deafening clamours,on the slippery clouds, That with the hurly death itself awakes! Henry IV.
A storm at sea - the lifting the vessel to the clouds - her sinking into the vast marine valleys - the melting of the soul - and being at their wit's end, are well touched by several of the ancient poets. See particularly Virgil's description of the storm that dispersed the fleet of Aeneas, who was himself not unacquainted with the dangers of the sea: -
Tollimur in coelum curvato gurgite, et idem
Subducta ad manes imos descendimus unda.
Aen. iii., 364.
Now on a towering arch of waves we rise,
Heaved on the bounding billows to the skies.
Then, as the roaring surge retreating fell,
We shoot down headlong to the gates of hell.
Pitt.
Rector in incerto est, nec quid fugiatve, petatve,
Invenit: ambiguis ars stupet ipsa malis.
"The pilot himself is in doubt what danger to shun; or whither to steer for safety he knows not: his skill is nonplussed by the choice of the difficulties before him."
See more in the analysis.
Albert Barnes: Notes on the Bible - 1834
107:26: They mount up to the heaven - The mariners. That it refers to the seamen, and not to the waves, is apparent from the close of the verse: "their soul is melted."
They go down again to the depths - The word here is different from that used in Psa 107:24, and rendered "deep," but the idea is essentially the same. It is the sea or ocean considered as "deep;" as bottomless. The idea here is, that they seem to descend into the very depths of the ocean.
Their soul is melted because of trouble - It seems to dissolve; it loses all its vigor; it faints. The word used - מוג mû g - means to melt; to flow down; to soften; and is then applied to the heart or mind that loses its courage or vigor by fear or terror. Exo 15:15; Jos 2:9, Jos 2:24; Nah 1:5. The "trouble" here referred to is that which arises from fear and danger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:26: their soul: Psa 22:14, Psa 119:28; Sa2 17:10; Isa 13:7; Nah 2:10
Geneva 1599
107:26 They mount up to the heaven, they go down again to the depths: their soul is (m) melted because of trouble.
(m) Their fear and danger is so great.
John Gill
107:26 They mount up to the heaven,.... The waves which are lifted up by the stormy wind, and the ships which are upon them, and the men in them.
They go down again to the depths: one while they seem to reach the skies, and presently they are down, as it were, in the bottom of the sea, and are threatened to be buried in the midst of it; distress at sea is described in much the same language by Virgil and Ovid (m).
Their soul is melted because of trouble; because of the danger of being cast away; so it was with Jonah's mariner's, and with the disciples in the storm; sea roaring, and men's hearts failing for fear, are joined together in Lk 21:25.
(m) "Tollimur in coelum", Virgil. Aeneid 3. prope finem. "Coelumque aequare videtur pontus". Ovid. Metamorph. l. 12. Fab. 10.
106:26106:26: Ելանէին յերկինս եւ իջանէին յանդունդս, եւ անձինք նոցա յանձինս իւրեանց մաշեցան։
26 Մարդիկ բարձրացան երկինք ու անդունդ իջան, եւ նրանց հոգիները մաշուեցին իրենց ներսում,
26 Երկինք կ’ելլեն ու անդունդը կ’իջնեն։Անոնց անձերը նեղութենէ կը հալին
Ելանէին յերկինս եւ իջանէին յանդունդս, եւ անձինք նոցա [654]յանձինս իւրեանց`` մաշեցան:

106:26: Ելանէին յերկինս եւ իջանէին յանդունդս, եւ անձինք նոցա յանձինս իւրեանց մաշեցան։
26 Մարդիկ բարձրացան երկինք ու անդունդ իջան, եւ նրանց հոգիները մաշուեցին իրենց ներսում,
26 Երկինք կ’ելլեն ու անդունդը կ’իջնեն։Անոնց անձերը նեղութենէ կը հալին
zohrab-1805▾ eastern-1994▾ western am▾
106:26106:26 восходят до небес, нисходят до бездны; душа их истаевает в бедствии;
106:27 ἐταράχθησαν ταρασσω stir up; trouble ἐσαλεύθησαν σαλευω sway; rock ὡς ως.1 as; how ὁ ο the μεθύων μεθυω get drunk καὶ και and; even πᾶσα πας all; every ἡ ο the σοφία σοφια wisdom αὐτῶν αυτος he; him κατεπόθη καταπινω swallow; consume
106:27 וּ û וְ and לְ lᵊ לְ to הַפִּ֣יל happˈîl נפל fall זַ֭רְעָם ˈzarʕām זֶרַע seed בַּ ba בְּ in † הַ the גֹּויִ֑ם ggôyˈim גֹּוי people וּ֝ ˈû וְ and לְ lᵊ לְ to זָרֹותָ֗ם zārôṯˈām זרה scatter בָּ bā בְּ in † הַ the אֲרָצֹֽות׃ ʔᵃrāṣˈôṯ אֶרֶץ earth
106:28. clamabunt autem ad Dominum in tribulatione sua et de angustia educet eosAnd they cried to the Lord in their affliction: and he brought them out of their distresses.
106:27. and in order to cast their offspring among the nations, and to scatter them among the regions.
106:27. To overthrow their seed also among the nations, and to scatter them in the lands.
They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble:

106:26 восходят до небес, нисходят до бездны; душа их истаевает в бедствии;
106:27
ἐταράχθησαν ταρασσω stir up; trouble
ἐσαλεύθησαν σαλευω sway; rock
ὡς ως.1 as; how
ο the
μεθύων μεθυω get drunk
καὶ και and; even
πᾶσα πας all; every
ο the
σοφία σοφια wisdom
αὐτῶν αυτος he; him
κατεπόθη καταπινω swallow; consume
106:27
וּ û וְ and
לְ lᵊ לְ to
הַפִּ֣יל happˈîl נפל fall
זַ֭רְעָם ˈzarʕām זֶרַע seed
בַּ ba בְּ in
הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
וּ֝ ˈû וְ and
לְ lᵊ לְ to
זָרֹותָ֗ם zārôṯˈām זרה scatter
בָּ בְּ in
הַ the
אֲרָצֹֽות׃ ʔᵃrāṣˈôṯ אֶרֶץ earth
106:28. clamabunt autem ad Dominum in tribulatione sua et de angustia educet eos
And they cried to the Lord in their affliction: and he brought them out of their distresses.
106:27. and in order to cast their offspring among the nations, and to scatter them among the regions.
106:27. To overthrow their seed also among the nations, and to scatter them in the lands.
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Albert Barnes: Notes on the Bible - 1834
107:27: They reel to and fro - The word used here - חגג châ gag - means to dance as in a circle; then, to reel, or be giddy as drunkards are.
And stagger ... - This word means to move to and fro; to waver; to vacillate; and it is then applied to a man who cannot walk steadily - a drunkard. So the vessel, with the mariners on board, seems to stagger and reel in the storm.
And are at their wit's end - Margin, as in Hebrew, "All their wisdom is swallowed up." That is, They have no skill to guide the vessel. All that has been done by the wisdom of naval architecture in constructing it, and all that has been derived from experience in navigating the ocean, seems now to be useless. They are at the mercy of the winds and waves; they are dependent wholly on God; they can now only cry to him to save them. Often this occurs in a storm at sea, when the most skillful and experienced seaman feels that he can do no more.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:27: stagger: Job 12:25; Isa 19:14, Isa 29:9
are at their wit's end: Heb. all their wisdom is swallowed up, Job 37:20; Isa 19:3 *marg. Act 27:15-20
Geneva 1599
107:27 They reel to and fro, and stagger like a drunken man, and (n) are at their wits' end.
(n) When their art and means fail them, they are compelled to confess that only God's providence preserves them.
John Gill
107:27 They reel to and fro, and stagger like a drunken man,.... Through the agitation of the water, and motion of the ship, not being able to stand upon deck.
And are at their wit's end; or, "all their wisdom is swallowed up" (n); their wisdom in naval affairs, their art of navigation, their skill in managing ships, all nonplussed and baffled; they know not what method to take to save the vessel and themselves; their knowledge fails them, they are quite confounded and almost distracted. So Apollinarius paraphrases it,
"they forget navigation, and their wise art does not appear;''
so Ovid, describing a storm, uses the same phrase, "deficit ars",
"art fails.''
(n) "omnis sapientia eorum absorpta est", Pagninus, Montanus, Vatablus; so Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
107:27 are . . . end--literally, "all their wisdom swallows up itself," destroys itself by vain and contradictory devices, such as despair induces.
106:27106:27: Խռովեցա՛ն սասանեցան որպէս արբեալք, եւ ամենայն իմաստութիւն նոցա ընկլաւ[7463]։ [7463] Ոմանք.Որպէս զարբեալս։
27 խռովուեցին նրանք, երերացին հարբածի պէս, եւ նրանց ողջ իմաստութիւնը կուլ գնաց:
27 Գինով մարդու պէս կը դողդղան ու կ’երերան Եւ անոնց բոլոր իմաստութիւնը կը հատնի։
Խռովեցան սասանեցան որպէս արբեալք, եւ ամենայն իմաստութիւն նոցա ընկլաւ:

106:27: Խռովեցա՛ն սասանեցան որպէս արբեալք, եւ ամենայն իմաստութիւն նոցա ընկլաւ[7463]։
[7463] Ոմանք.Որպէս զարբեալս։
27 խռովուեցին նրանք, երերացին հարբածի պէս, եւ նրանց ողջ իմաստութիւնը կուլ գնաց:
27 Գինով մարդու պէս կը դողդղան ու կ’երերան Եւ անոնց բոլոր իմաստութիւնը կը հատնի։
zohrab-1805▾ eastern-1994▾ western am▾
106:27106:27 они кружатся и шатаются, как пьяные, и вся мудрость их исчезает.
106:28 καὶ και and; even ἐκέκραξαν κραζω cry πρὸς προς to; toward κύριον κυριος lord; master ἐν εν in τῷ ο the θλίβεσθαι θλιβω pressure; press against αὐτούς αυτος he; him καὶ και and; even ἐκ εκ from; out of τῶν ο the ἀναγκῶν αναγκη compulsion; necessity αὐτῶν αυτος he; him ἐξήγαγεν εξαγω lead out; bring out αὐτοὺς αυτος he; him
106:28 וַ֭ ˈwa וְ and יִּצָּ֣מְדוּ yyiṣṣˈāmᵊḏû צמד attach לְ lᵊ לְ to בַ֣עַל פְּעֹ֑ור vˈaʕal pᵊʕˈôr בַּעַל פְּעֹור Baal Peor וַ֝ ˈwa וְ and יֹּאכְל֗וּ yyōḵᵊlˈû אכל eat זִבְחֵ֥י zivḥˌê זֶבַח sacrifice מֵתִֽים׃ mēṯˈîm מות die
106:29. statuet turbinem in tranquillitatem et silebunt fluctus eiusAnd he turned the storm into a breeze: and its waves were still.
106:28. And they were initiated into Baal of Peor, and they ate the sacrifices of the dead.
106:28. They joined themselves also unto Baalpeor, and ate the sacrifices of the dead.
They reel to and fro, and stagger like a drunken man, and are at their wits' end:

106:27 они кружатся и шатаются, как пьяные, и вся мудрость их исчезает.
106:28
καὶ και and; even
ἐκέκραξαν κραζω cry
πρὸς προς to; toward
κύριον κυριος lord; master
ἐν εν in
τῷ ο the
θλίβεσθαι θλιβω pressure; press against
αὐτούς αυτος he; him
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
ἀναγκῶν αναγκη compulsion; necessity
αὐτῶν αυτος he; him
ἐξήγαγεν εξαγω lead out; bring out
αὐτοὺς αυτος he; him
106:28
וַ֭ ˈwa וְ and
יִּצָּ֣מְדוּ yyiṣṣˈāmᵊḏû צמד attach
לְ lᵊ לְ to
בַ֣עַל פְּעֹ֑ור vˈaʕal pᵊʕˈôr בַּעַל פְּעֹור Baal Peor
וַ֝ ˈwa וְ and
יֹּאכְל֗וּ yyōḵᵊlˈû אכל eat
זִבְחֵ֥י zivḥˌê זֶבַח sacrifice
מֵתִֽים׃ mēṯˈîm מות die
106:29. statuet turbinem in tranquillitatem et silebunt fluctus eius
And he turned the storm into a breeze: and its waves were still.
106:28. And they were initiated into Baal of Peor, and they ate the sacrifices of the dead.
106:28. They joined themselves also unto Baalpeor, and ate the sacrifices of the dead.
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Albert Barnes: Notes on the Bible - 1834
107:28: Then they cry unto the Lord in their trouble ... - See Psa 107:6, Psa 107:13, Psa 107:19. Sailors pray. If they do not pray elsewhere, they often do in a storm, when in danger of being wrecked and lost. A storm at sea brings hundreds on their knees who never prayed before - for they feel that their only help is in God, and that it is a fearful thing to die. Then they do "right." They do what "ought" to be done. But they do then only what people ought always to do, for it is as plain a duty to pray when we are in safety as when we are in danger; when sailing on a smooth sea as in a storm; when on the land as on the ocean. People anywhere, and at any time may die; and people everywhere and at all times "should," therefore, call upon God. Storms, tempests, fire, disease, and danger, only impel people to do what they should do always from higher motives, and when their motives will be likely to be more disinterested and pure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:28: Psa 107:6, Psa 107:13, Psa 107:19; Jon 1:5, Jon 1:6, Jon 1:14; Mat 8:25; Act 27:23-25
John Gill
107:28 Then they cry unto the Lord in their trouble,.... As in a storm seafaring persons are used to do; so did Jonah's mariners, though Heathens, everyone cried to his god. With the Romans (o) tempests were reckoned deities, and had temples erected, and sacrifices offered to them; but these persons were such as knew and owned the true Jehovah, and called upon him in their distress: so did the apostles of Christ.
And he bringeth them out of their distresses; by stilling the winds and the waves, causing them to proceed on their voyage with pleasure, and landing them safe on shore, as follows.
(o) Cicero, de Nat. Deor. l. 3. c. 20. Virgil. Aeneid. l. 5. v. 772. Horat. Epod. Ode 10. v. 23, 24. Ovid. Fast. 6. v. 193.
106:28106:28: Աղաղակեցին առ Տէր ՚ի նեղութեան իւրեանց, ՚ի վշտաց նոցա կեցո՛յց զնոսա[7464]։ [7464] Ոմանք.՚Ի վշտաց նոցա փրկեաց զնոսա։
28 Աղաղակեցին Տիրոջն իրենց նեղութեան մէջ, եւ նա փրկեց նրանց իրենց վշտերից:
28 Այն ատեն Տէրոջը կ’աղաղակեն իրենց նեղութեանը մէջ Ու կը փրկէ զանոնք իրենց տառապանքներէն։
Աղաղակեցին առ Տէր ի նեղութեան իւրեանց, ի վշտաց նոցա կեցոյց զնոսա:

106:28: Աղաղակեցին առ Տէր ՚ի նեղութեան իւրեանց, ՚ի վշտաց նոցա կեցո՛յց զնոսա[7464]։
[7464] Ոմանք.՚Ի վշտաց նոցա փրկեաց զնոսա։
28 Աղաղակեցին Տիրոջն իրենց նեղութեան մէջ, եւ նա փրկեց նրանց իրենց վշտերից:
28 Այն ատեն Տէրոջը կ’աղաղակեն իրենց նեղութեանը մէջ Ու կը փրկէ զանոնք իրենց տառապանքներէն։
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106:28106:28 Но воззвали к Господу в скорби своей, и Он вывел их из бедствия их.
106:29 καὶ και and; even ἐπέταξεν επιτασσω order τῇ ο the καταιγίδι καταιγις and; even ἔστη ιστημι stand; establish εἰς εις into; for αὔραν αυρα and; even ἐσίγησαν σιγαω keep silent τὰ ο the κύματα κυμα wave αὐτῆς αυτος he; him
106:29 וַ֭ ˈwa וְ and יַּכְעִיסוּ yyaḵʕîsˌû כעס be discontent בְּ bᵊ בְּ in מַֽעַלְלֵיהֶ֑ם mˈaʕallêhˈem מַעֲלָל deed וַ wa וְ and תִּפְרָץ־ ttifroṣ- פרץ break בָּ֝֗ם ˈbˈām בְּ in מַגֵּפָֽה׃ maggēfˈā מַגֵּפָה blow
106:30. laetabuntur quoniam quieverunt et deducet eos ad portum quem volueruntAnd they rejoiced because they were still: and he brought them to the haven which they wished for.
106:29. And they provoked him with their inventions, and ruination was multiplied in them.
106:29. Thus they provoked [him] to anger with their inventions: and the plague brake in upon them.
Then they cry unto the LORD in their trouble, and he bringeth them out of their distresses:

106:28 Но воззвали к Господу в скорби своей, и Он вывел их из бедствия их.
106:29
καὶ και and; even
ἐπέταξεν επιτασσω order
τῇ ο the
καταιγίδι καταιγις and; even
ἔστη ιστημι stand; establish
εἰς εις into; for
αὔραν αυρα and; even
ἐσίγησαν σιγαω keep silent
τὰ ο the
κύματα κυμα wave
αὐτῆς αυτος he; him
106:29
וַ֭ ˈwa וְ and
יַּכְעִיסוּ yyaḵʕîsˌû כעס be discontent
בְּ bᵊ בְּ in
מַֽעַלְלֵיהֶ֑ם mˈaʕallêhˈem מַעֲלָל deed
וַ wa וְ and
תִּפְרָץ־ ttifroṣ- פרץ break
בָּ֝֗ם ˈbˈām בְּ in
מַגֵּפָֽה׃ maggēfˈā מַגֵּפָה blow
106:30. laetabuntur quoniam quieverunt et deducet eos ad portum quem voluerunt
And they rejoiced because they were still: and he brought them to the haven which they wished for.
106:29. And they provoked him with their inventions, and ruination was multiplied in them.
106:29. Thus they provoked [him] to anger with their inventions: and the plague brake in upon them.
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Adam Clarke: Commentary on the Bible - 1831
107:29: He maketh the storm a calm - He causes the storm to stand dumb, and hushes the waves. See the original, where sense and sound emphatically meet: -
גליהם ויחשו לדממה סארה יקם galleyhem vaiyecheshu lidemamah searah yakem He shall cause the whirlwind to stand dumb, and he shall hush their billows.
Albert Barnes: Notes on the Bible - 1834
107:29: He maketh the storm a calm - God does this, and God only can do it. The fact, therefore, that Jesus did it Mat 8:26, proves that he was divine. There can be no more striking proof of divine power than the ability to calm the raging waves of the ocean by a word. This is literally, "He places the tempest to silence."
So that the waves thereof are still - Are lulled. The ocean ceases to be agitated, and the surface becomes smooth. Nothing is more still than the ocean in a calm. Not a breath of air seems to stir; not a ripple agitates the surface of the sea; the sails of the vessel hang loose, and even the vessel seems to be perfectly at rest: "As idle as a painted ship upon a painted ocean." So God can calm down the tempest of the soul. He can make the mind which was heaving and tossed, like the ocean, with anguish on account of guilt, and which trembled in view of the coming judgment, as calm as the ocean is when in its state of perfect repose. God can do "this," and none "but" God can do it; and as Jesus thus stills the agitation of the guilty soul, as he did the waves of the sea, "this" proves also that he is divine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:29: Psa 65:7, Psa 89:9; Jon 1:15; Mat 8:26; Mar 4:39-41; Luk 8:23-25
John Gill
107:29 He maketh the storm a calm,.... As Christ did by a word speaking, Mk 4:39.
So that the waves thereof are still; and roar and toss no more, but subside; and the sea becomes smooth and quiet, its raging ceases: the angry sea, as Horace (p) calls it, becomes calm and peaceable; see Ps 89:9.
(p) "Nec horret iratum mare", Horat. Epod. Ode 2. v. 6. "Nec maris ira manet", Ovid. Metamorph. l. 12. Fab. 7.
Robert Jamieson, A. R. Fausset and David Brown
107:29 He maketh . . . calm--or, "to stand to stillness," or "in quiet." Instead of acts of temple-worship, those of the synagogue are here described, where the people with the
assembly--or session of elders, convened for reading, singing, prayer, and teaching.
106:29106:29: Դարձոյց զմրրիկն յօդ՝ եւ դադարեցին ալիք նորա[7465]. [7465] Ոմանք.Դարձ զմրրիկ նորա յօդս։
29 Մրրիկը վերածեց խաղաղ օդի, եւ ալիքները դադարեցին:
29 Մրրիկը կը հանդարտեցնէ Ու ալիքները կը դադարին։
Դարձոյց զմրրիկն [655]յօդս, եւ դադարեցին ալիք նորա:

106:29: Դարձոյց զմրրիկն յօդ՝ եւ դադարեցին ալիք նորա[7465].
[7465] Ոմանք.Դարձ զմրրիկ նորա յօդս։
29 Մրրիկը վերածեց խաղաղ օդի, եւ ալիքները դադարեցին:
29 Մրրիկը կը հանդարտեցնէ Ու ալիքները կը դադարին։
zohrab-1805▾ eastern-1994▾ western am▾
106:29106:29 Он превращает бурю в тишину, и волны умолкают.
106:30 καὶ και and; even εὐφράνθησαν ευφραινω celebrate; cheer ὅτι οτι since; that ἡσύχασαν ησυχαζω tranquil; keep quiet καὶ και and; even ὡδήγησεν οδηγεω guide αὐτοὺς αυτος he; him ἐπὶ επι in; on λιμένα λιμην harbor θελήματος θελημα determination; will αὐτῶν αυτος he; him
106:30 וַ wa וְ and יַּעֲמֹ֣ד yyaʕᵃmˈōḏ עמד stand פִּֽ֭ינְחָס ˈpˈînᵊḥās פִּינְחָס Phinehas וַ wa וְ and יְפַלֵּ֑ל yᵊfallˈēl פלל arbitrate וַ֝ ˈwa וְ and תֵּעָצַ֗ר ttēʕāṣˈar עצר restrain הַ ha הַ the מַּגֵּפָֽה׃ mmaggēfˈā מַגֵּפָה blow
106:31. confiteantur Domino misericordiam eius et mirabilia eius in filios hominumLet the mercies of the Lord give glory to him, and his wonderful works to the children of men.
106:30. Then Phinehas stood up and placated him: and so the violent disturbance ceased.
106:30. Then stood up Phinehas, and executed judgment: and [so] the plague was stayed.
He maketh the storm a calm, so that the waves thereof are still:

106:29 Он превращает бурю в тишину, и волны умолкают.
106:30
καὶ και and; even
εὐφράνθησαν ευφραινω celebrate; cheer
ὅτι οτι since; that
ἡσύχασαν ησυχαζω tranquil; keep quiet
καὶ και and; even
ὡδήγησεν οδηγεω guide
αὐτοὺς αυτος he; him
ἐπὶ επι in; on
λιμένα λιμην harbor
θελήματος θελημα determination; will
αὐτῶν αυτος he; him
106:30
וַ wa וְ and
יַּעֲמֹ֣ד yyaʕᵃmˈōḏ עמד stand
פִּֽ֭ינְחָס ˈpˈînᵊḥās פִּינְחָס Phinehas
וַ wa וְ and
יְפַלֵּ֑ל yᵊfallˈēl פלל arbitrate
וַ֝ ˈwa וְ and
תֵּעָצַ֗ר ttēʕāṣˈar עצר restrain
הַ ha הַ the
מַּגֵּפָֽה׃ mmaggēfˈā מַגֵּפָה blow
106:31. confiteantur Domino misericordiam eius et mirabilia eius in filios hominum
Let the mercies of the Lord give glory to him, and his wonderful works to the children of men.
106:30. Then Phinehas stood up and placated him: and so the violent disturbance ceased.
106:30. Then stood up Phinehas, and executed judgment: and [so] the plague was stayed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
107:30: Then are they glad because they be quiet - The turbulence of the sea being hushed, and the waves still, they rejoice to see an end to the tempest; and thus, having fine weather, a smooth sea, and fair wind, they are speedily brought to the desired haven.
Albert Barnes: Notes on the Bible - 1834
107:30: Then are they glad because they be quiet - Because the storm subsides, and they have the feeling of safety from danger.
So he bringeth them - Rather, "And he guides them."
Unto their desired haven - The word translated "haven" occurs nowhere else. By some it is rendered "shore," but the word "haven" or "port" seems best to express the sense of the passage: "the haven of their desire." No one can appreciate this fully who has not been long at sea, and who has not experienced the intense desire once more to see "land." Even then no one experiences it fully who has not some object there which he desires to see, or to accomplish. If his business is there, if it is his native land, if his father, mother, wife, or children are there, if it is the place of his father's sepulchre, and the place where he was born and reared, how intense becomes the desire to see that land once more. So God brings his people to rest in heaven - their haven, their home. After being tossed by the tempests of life, after encountering its storms and dangers, after the fear and agitation experienced, he stills the storms; the way becomes smooth and calm; the end of the voyage is serene; and death is like the ship smoothly gliding into port with its sails all set. The soul enters heaven - the desired haven - the port that was longed for; a safe haven, beyond all storms or tempests; an eternal home!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:30: he bringeth: Joh 6:21
Geneva 1599
107:30 Then are they glad because they be (o) quiet; so he bringeth them unto their desired haven.
(o) Though before every drop seemed to fight one against the other, yet at his command they are as still as if they were frozen.
John Gill
107:30 Then are they glad because they be quiet,.... The mariners are glad that the waves are quiet, and they free from danger, and at ease and in repose themselves.
So he bringeth them unto their desired haven; the port, city, border or tract of land (q), they are bound to; which they desire to be at, and eagerly look out for, and rejoice when arrived at it. This is all the Lord's work in providence: mariners too often take it to themselves, as if it was owing to their own skill and management that they have brought home the ship safe to the appointed port; but it is owing to the secret guidance and protection of divine Providence, which should be acknowledged. The late Mr. Hussey (r) thinks, that all this is not to be understood of seamen and naval affairs in common, but is a prophecy of what should befall the disciples of Christ, when on shipboard with him; who are the persons that went "down to the sea of Galilee" in a ship;
whose business in the great waters was fishing; when, by the will of God, there came down a "stormy wind", which "lifted up the waves" of the sea, so that the ship in which they were was filled with them, and in danger of being sunk; when they went up and down, as here described, and reeled as they went along on the deck, to awake their Master their hearts melting, and they at their wit's end through fear, when they saw such wonders, what no common mariner ever did; the Godman and Mediator rising and in a majestic manner rebuked the winds and waves, and caused a calm, and so brought them to the country of the Gadarenes, whither they were bound; see Lk 8:23. But it may be applied, in a more spiritual manner, to the people of God in common who are embarked in the cause of Christ, and in a church state, comparable to a ship, of which Christ is the master, governor, and pilot; and who are sailing through the tempestuous sea of this world, and are tossed with tempests in it; and have business to do here, not only of a civil, but of a spiritual nature and who not only see the wondrous works of creation and providence, but of grace and redemption; the deep things of God, the mysteries of his grace and love: and who sometimes are covered with the billows and waves of affliction, and in the utmost distress; which are all under the direction and at the command of God, to whom they apply for relief; and he commands a calm in their breasts, and causes their afflictions to cease, which produce joy and gladness in them; and at last they are brought safe to heaven, their desired haven, which they are bound unto, are seeking after, and desirous of; and where they are at entire rest, brought hither by the Lord himself.
(q) Vid. Kimchii Sepher Shorash. rad. (r) Warning from the Winds, p. 21-26.
106:30106:30: ուրախ եղեն զի դադարեցին, եւ առաջնորդեաց նոցա ՚ի նաւահանգիստ կամաց իւրեանց։
30 Նրանք ուրախացան, որ ալիքները հանդարտուեցին, եւ Նա նրանց իրենց ուզած նաւահանգիստն առաջնորդեց:
30 Իրենք ալ կ’ուրախանան, որ դադարեցան Եւ կ’առաջնորդէ զանոնք իրենց ուզած նաւահանգիստը։
Ուրախ եղեն զի դադարեցին, եւ առաջնորդեաց նոցա ի նաւահանգիստ կամաց իւրեանց:

106:30: ուրախ եղեն զի դադարեցին, եւ առաջնորդեաց նոցա ՚ի նաւահանգիստ կամաց իւրեանց։
30 Նրանք ուրախացան, որ ալիքները հանդարտուեցին, եւ Նա նրանց իրենց ուզած նաւահանգիստն առաջնորդեց:
30 Իրենք ալ կ’ուրախանան, որ դադարեցան Եւ կ’առաջնորդէ զանոնք իրենց ուզած նաւահանգիստը։
zohrab-1805▾ eastern-1994▾ western am▾
106:30106:30 И веселятся, что они утихли, и Он приводит их к желаемой пристани.
106:31 ἐξομολογησάσθωσαν εξομολογεω concede; confess τῷ ο the κυρίῳ κυριος lord; master τὰ ο the ἐλέη ελεος mercy αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the θαυμάσια θαυμασιος wonderful; wonders αὐτοῦ αυτος he; him τοῖς ο the υἱοῖς υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human
106:31 וַ wa וְ and תֵּחָ֣שֶׁב ttēḥˈāšev חשׁב account לֹ֭ו ˈlô לְ to לִ li לְ to צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice לְ lᵊ לְ to דֹ֥ר ḏˌōr דֹּור generation וָ֝ ˈwā וְ and דֹ֗ר ḏˈōr דֹּור generation עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity
106:32. et exaltent eum in ecclesia populi et in cathedra seniorum laudent eumAnd let them exalt him in the church of the people: and praise him in the chair of the ancients.
106:31. And it was reputed to him unto justice, from generation to generation, even forever.
106:31. And that was counted unto him for righteousness unto all generations for evermore.
Then are they glad because they be quiet; so he bringeth them unto their desired haven:

106:30 И веселятся, что они утихли, и Он приводит их к желаемой пристани.
106:31
ἐξομολογησάσθωσαν εξομολογεω concede; confess
τῷ ο the
κυρίῳ κυριος lord; master
τὰ ο the
ἐλέη ελεος mercy
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
θαυμάσια θαυμασιος wonderful; wonders
αὐτοῦ αυτος he; him
τοῖς ο the
υἱοῖς υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
106:31
וַ wa וְ and
תֵּחָ֣שֶׁב ttēḥˈāšev חשׁב account
לֹ֭ו ˈlô לְ to
לִ li לְ to
צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice
לְ lᵊ לְ to
דֹ֥ר ḏˌōr דֹּור generation
וָ֝ ˈwā וְ and
דֹ֗ר ḏˈōr דֹּור generation
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
106:32. et exaltent eum in ecclesia populi et in cathedra seniorum laudent eum
And let them exalt him in the church of the people: and praise him in the chair of the ancients.
106:31. And it was reputed to him unto justice, from generation to generation, even forever.
106:31. And that was counted unto him for righteousness unto all generations for evermore.
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Adam Clarke: Commentary on the Bible - 1831
107:31: O that men - The intercalary verse, or burden, as before. See Psa 107:8.
Albert Barnes: Notes on the Bible - 1834
107:31: Oh that men... - See Psa 107:8, note; Psa 107:15, note; Psa 107:21, note. Assuredly they who are thus delivered from the dangers of the sea should praise the Lord; they who have seen the wonders of God on the great ocean should "never" forget God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:31: Oh that men: Psa 107:8, Psa 107:15, Psa 107:21, Psa 103:2, Psa 105:1; Hos 2:8; Jon 1:16, Jon 2:9; Mic 6:4, Mic 6:5; Rom 1:20, Rom 1:21; Ti2 3:2; Heb 13:15
his wonderful: Psa 71:17, Psa 72:18, Psa 72:19, Psa 77:11, Psa 77:14, Psa 105:2; Rev 15:3
John Gill
107:31 Oh that men would praise the Lord for his goodness,.... Seafaring men particularly, before mentioned, as Jonah's mariners did, Jon 1:16, or all the four sorts of persons instanced in, as Kimchi thinks: and even all men whatsoever should do this, high and low, rich and poor, of every age, sex, and condition; since they all receive favours from the Lord, and should return thanks to him; and especially good men, who are blessed with spiritual blessings by him: these should all
confess to the Lord his goodness; as it may be rendered; see Gill on Ps 107:15, they should own the mercy received as the Lord's doing, and acknowledge their unworthiness of it, and give him the glory of it.
And for his wonderful works to the children of men! or, "confess and declare his wonderful works to the children of men": the wonderful works of creation and providence, which those that go to sea, see in the deeps, and everything of the same kind which others observe; and especially the wonderful works of grace, or what God has done in a wonderful manner for the souls of his people; see Ps 66:16.
106:31106:31: Խոստովան եղիցին Տեառն ողորմութեանց նորա, սքանչելեաց նորա որդիք մարդկան[7466]։ [7466] Ոմանք.Տեառն ողորմութիւնք նորա։
31 Թող մարդկանց որդիները գոհութիւն մատուցեն Տիրոջը նրա ողորմութիւնների եւ հրաշագործութիւնների համար:
31 Թող գոհանան Տէրոջմէն իր ողորմութեանը համար, Իր ըրած հրաշքներուն համար, որ մարդոց որդիներուն ըրաւ։
Խոստովան եղիցին Տեառն` զողորմութեանց նորա, եւ զսքանչելեաց նորա` յորդիս մարդկան:

106:31: Խոստովան եղիցին Տեառն ողորմութեանց նորա, սքանչելեաց նորա որդիք մարդկան[7466]։
[7466] Ոմանք.Տեառն ողորմութիւնք նորա։
31 Թող մարդկանց որդիները գոհութիւն մատուցեն Տիրոջը նրա ողորմութիւնների եւ հրաշագործութիւնների համար:
31 Թող գոհանան Տէրոջմէն իր ողորմութեանը համար, Իր ըրած հրաշքներուն համար, որ մարդոց որդիներուն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
106:31106:31 Да славят Господа за милость Его и за чудные дела Его для сынов человеческих!
106:32 ὑψωσάτωσαν υψοω elevate; lift up αὐτὸν αυτος he; him ἐν εν in ἐκκλησίᾳ εκκλησια assembly λαοῦ λαος populace; population καὶ και and; even ἐν εν in καθέδρᾳ καθεδρα seat πρεσβυτέρων πρεσβυτερος senior; older αἰνεσάτωσαν αινεω sing praise αὐτόν αυτος he; him
106:32 וַ֭ ˈwa וְ and יַּקְצִיפוּ yyaqṣîfˌû קצף be angry עַל־ ʕal- עַל upon מֵ֥י mˌê מַיִם water מְרִיבָ֑ה mᵊrîvˈā מְרִיבָה Meribah וַ wa וְ and יֵּ֥רַע yyˌēraʕ רעע be evil לְ֝ ˈl לְ to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses בַּ ba בְּ in עֲבוּרָֽם׃ ʕᵃvûrˈām עֲבוּר way
106:33. ponet flumina in desertum et fontes aquarum in sitimHe hath turned rivers into a wilderness: and the sources of waters into dry ground:
106:32. And they provoked him at the Waters of Contradiction, and Moses was afflicted because of them,
106:32. They angered [him] also at the waters of strife, so that it went ill with Moses for their sakes:
Oh that [men] would praise the LORD [for] his goodness, and [for] his wonderful works to the children of men:

106:31 Да славят Господа за милость Его и за чудные дела Его для сынов человеческих!
106:32
ὑψωσάτωσαν υψοω elevate; lift up
αὐτὸν αυτος he; him
ἐν εν in
ἐκκλησίᾳ εκκλησια assembly
λαοῦ λαος populace; population
καὶ και and; even
ἐν εν in
καθέδρᾳ καθεδρα seat
πρεσβυτέρων πρεσβυτερος senior; older
αἰνεσάτωσαν αινεω sing praise
αὐτόν αυτος he; him
106:32
וַ֭ ˈwa וְ and
יַּקְצִיפוּ yyaqṣîfˌû קצף be angry
עַל־ ʕal- עַל upon
מֵ֥י mˌê מַיִם water
מְרִיבָ֑ה mᵊrîvˈā מְרִיבָה Meribah
וַ wa וְ and
יֵּ֥רַע yyˌēraʕ רעע be evil
לְ֝ ˈl לְ to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
בַּ ba בְּ in
עֲבוּרָֽם׃ ʕᵃvûrˈām עֲבוּר way
106:33. ponet flumina in desertum et fontes aquarum in sitim
He hath turned rivers into a wilderness: and the sources of waters into dry ground:
106:32. And they provoked him at the Waters of Contradiction, and Moses was afflicted because of them,
106:32. They angered [him] also at the waters of strife, so that it went ill with Moses for their sakes:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
107:32: Let them exalt him also in the congregation - Their deliverance from such imminent danger, and in a way which clearly showed the Divine interposition, demands, not only gratitude of heart and the song of praise at the end of the storm, but when they come to shore that they publicly acknowledge it in the congregation of God's people. I have been often pleased, when in sea-port towns, to see and hear notes sent to the minister from pious sailors, returning thanks to the Almighty for preservation from shipwreck, and, in general, from the dangers of the sea; and for bringing them back in safety to their own port. Thus "they exalt the Lord in the congregation, and praise him in the assembly of the elders." And is it not something of this kind that the psalmist requires?
Albert Barnes: Notes on the Bible - 1834
107:32: Let them exalt him also - Let them lift up his name on high; let them make it conspicuous. The word means "to lift up," and is applied to praise because we thus, as it were, "lift up" God, or make him conspicuous.
In the congregation of the people - Not merely in private, but in public. As his doings are public and conspicuous - as they pertain to all - people should acknowledge him in their public capacity, or when assembled together.
And praise him in the assembly of the elders - The old men; the men eminent for experience and wisdom. Perhaps this refers to those who occupied some official position in public worship, as appointed to preside over that worship, and to conduct it. We know that the arrangement was early made to appoint a body of aged men to preside over the assemblies for worship, and to direct the devotions of the people. In the presence of such venerable and venerated men, they are here exhorted to give due praise to God. The "reason" for this seems to be partly drawn from what had been referred to in the pRev_ious verses - the power of God as seen in stilling the tempests of the ocean; and partly from what is immediately referred to - the blessing of God on the labors of man in cultivating the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:32: exalt: Psa 18:46, Psa 46:10, Psa 99:5, Psa 99:9; Exo 15:2; Isa 12:4, Isa 25:1
in the congregation: Psa 22:22, Psa 22:25, Psa 40:9, Psa 40:10, Psa 66:16, Psa 111:1, Psa 119:46; Act 4:8-12
Geneva 1599
107:32 Let them exalt him also in the (p) congregation of the people, and praise him in the assembly of the elders.
(p) This great benefit should not only be considered particularly, but magnified in all places and assemblies.
John Gill
107:32 Let them exalt him also in the congregation of the people,.... Of the people of God, who are gathered out of the world into a church state; and who gather themselves together to attend the worship and service of God in some one place; and here the Lord should be praised, and his name exalted, by those who have received favours from him; see Ps 111:1, the Targum explains it,
"in the congregation of the people of the house of Israel.''
And praise him in the assembly of the elders; or, "in the seat", or "chair of the elders (s)": not of the Scribes and Pharisees, and elders of the people, that sat in Moses's chair; but rather of the four and twenty elders, who are said to have four and twenty seats round the throne, where they worship and praise God; and which are emblems of Gospel churches; the members of which, for their grace, gravity, and prudence, are called elders; and over which elders in office preside, and who rule well, and labour in the word and doctrine; see Rev_ 4:4. The Targum renders it,
"the sanhedrim of the wise men.''
(s) "in cathedra", Pagninus, Montanus.
John Wesley
107:32 Exalt him - In public assemblies, and before all persons, as they have opportunity. Elders - The magistrates or rulers; let them not be ashamed nor afraid to speak of God's wonderful works, before the greatest of men.
106:32106:32: Բարձր արասցեն զնա ՚ի ժողովս ժողովրդոց, եւ յաթոռս ծերոց օրհնեսցեն զնա։
32 Թող պանծացնեն նրան ժողովուրդների հաւաքներում, եւ ծերերի ատեաններում օրհնեն նրան,
32 Թող բարձրացնեն զանիկա ժողովուրդին մէջ Ու ծերերուն ատեանին մէջ թող գովեն զանիկա։
Բարձր արասցեն զնա ի ժողովս ժողովրդոց, եւ յաթոռս ծերոց օրհնեսցեն զնա:

106:32: Բարձր արասցեն զնա ՚ի ժողովս ժողովրդոց, եւ յաթոռս ծերոց օրհնեսցեն զնա։
32 Թող պանծացնեն նրան ժողովուրդների հաւաքներում, եւ ծերերի ատեաններում օրհնեն նրան,
32 Թող բարձրացնեն զանիկա ժողովուրդին մէջ Ու ծերերուն ատեանին մէջ թող գովեն զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
106:32106:32 Да превозносят Его в собрании народном и да славят Его в сонме старейшин!
106:33 ἔθετο τιθημι put; make ποταμοὺς ποταμος river εἰς εις into; for ἔρημον ερημος lonesome; wilderness καὶ και and; even διεξόδους διεξοδος crossroad ὑδάτων υδωρ water εἰς εις into; for δίψαν διψα thirst
106:33 כִּֽי־ kˈî- כִּי that הִמְר֥וּ himrˌû מרה rebel אֶת־ ʔeṯ- אֵת [object marker] רוּחֹ֑ו rûḥˈô רוּחַ wind וַ֝ ˈwa וְ and יְבַטֵּ֗א yᵊvaṭṭˈē בטא speak thoughtlessly בִּ bi בְּ in שְׂפָתָֽיו׃ śᵊfāṯˈāʸw שָׂפָה lip
106:34. terram fructiferam in salsuginem prae malitia habitatorum eiusA fruitful land into barrenness, for the wickedness of them that dwell therein.
106:33. for they exasperated his spirit. And so he divided them with his lips.
106:33. Because they provoked his spirit, so that he spake unadvisedly with his lips.
Let them exalt him also in the congregation of the people, and praise him in the assembly of the elders:

106:32 Да превозносят Его в собрании народном и да славят Его в сонме старейшин!
106:33
ἔθετο τιθημι put; make
ποταμοὺς ποταμος river
εἰς εις into; for
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
διεξόδους διεξοδος crossroad
ὑδάτων υδωρ water
εἰς εις into; for
δίψαν διψα thirst
106:33
כִּֽי־ kˈî- כִּי that
הִמְר֥וּ himrˌû מרה rebel
אֶת־ ʔeṯ- אֵת [object marker]
רוּחֹ֑ו rûḥˈô רוּחַ wind
וַ֝ ˈwa וְ and
יְבַטֵּ֗א yᵊvaṭṭˈē בטא speak thoughtlessly
בִּ bi בְּ in
שְׂפָתָֽיו׃ śᵊfāṯˈāʸw שָׂפָה lip
106:34. terram fructiferam in salsuginem prae malitia habitatorum eius
A fruitful land into barrenness, for the wickedness of them that dwell therein.
106:33. for they exasperated his spirit. And so he divided them with his lips.
106:33. Because they provoked his spirit, so that he spake unadvisedly with his lips.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-34. Картина состояния опустошенной войнами и врагами Палестины. По обычаям ведения войны в древнем мире вся неприятельская страна с ее источниками, полями, лесами, колодцами, а не только одни воины, подвергались опустошенно, а потому там, где прежде кипела жизнь, были обработанные поля и источники, после нападения врагов появлялась пустыня, не имевшая ни источников, ни колодцев, культурные растения, без поддержки со стороны человека, погибали, а вырастали солончаковые и т. п.
Adam Clarke: Commentary on the Bible - 1831
107:33: He turneth rivers into a wilderness - After having, as above, illustrated the state of the Jews in their captivity, and the deliverance which God wrought for them, he now turns to the general conduct of God in reference to the poor and needy; and his gracious Interpositions in their behalf, the providential supply of their wants, and his opposition to their oppressors. On account of the wickedness of men, he sometimes changes a fruitful land into a desert. See the general state of Egypt in the present time: once a fertile land; now an arid, sandy wilderness. Again, by his blessing on honest industry, he has changed deserts into highly fertile ground. And, as for the wickedness of their inhabitants, many lands are cursed and rendered barren; so, when a people acknowledge him in all their ways, he blesses their toil, gives them rain and fruitful seasons, and fills their hearts with joy and gladness.
Albert Barnes: Notes on the Bible - 1834
107:33: He turneth rivers into a wilderness - He makes great changes in the earth; he shows that he has absolute dominion over it. See the notes at Isa 44:26-27. On the word "wilderness," see the notes at Psa 107:4. The point here is, that God had such control over nature that he could make the bed of a river dry and barren as the rocky or sandy desert. He could effectually dry up the stream, and make it so dry and parched that nothing would grow but the most stunted shrubs, such as were found in the waste and sandy desert.
And the water-springs into dry ground - The very fountains of the rivers: not only drying up the river itself by leading it off into burning wastes where it would be evaporated by the heat, or lost in the sand - but so directly affecting the "sources" of the streams as to make them dry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:33: turneth: Kg1 17:1-7; Isa 13:19-21, Isa 19:5-10, Isa 34:9, Isa 34:10, Isa 42:15, Isa 44:27, Isa 50:2; Eze 30:12; Joe 1:20; Nah 1:4; Zep 2:9, Zep 2:13
watersprings: Kg1 18:5; Jer 14:3; Amo 4:7, Amo 4:8
Carl Friedrich Keil and Franz Delitzsch
107:33
Since in Ps 107:36 the historical narration is still continued, a meaning relating to the contemporaneous past is also retrospectively given to the two correlative ישׂם. It now goes on to tell what those who have now returned have observed and experienced in their own case. Ps 107:33 sounds like Is 50:2; Ps 107:33 like Is 35:7; and Ps 107:35 takes its rise from Is 41:18. The juxtaposition of מוצאי and צמּאון, since Deut 8:15, belongs to the favourite antithetical alliterations, e.g., Is 61:3. מלחה, that which is salty (lxx cf. Sir. 39:23: ἅλμη), is, as in Job 39:6, the name for the uncultivated, barren steppe. A land that has been laid waste for the punishment of its inhabitants has very often been changed into flourishing fruitful fields under the hands of a poor and grateful generation; and very often a land that has hitherto lain uncultivated and to all appearance absolutely unprofitable has developed an unexpected fertility. The exiles to whom Jeremiah writes, Ps 29:5 : Build ye houses and settle down, and plant gardens and eat their fruit, may frequently have experienced this divine blessing. Their industry and their knowledge also did their part, but looked at in a right light, it was not their own work but God's work that their settlement prospered, and that they continually spread themselves wider and possessed a not small, i.e., (cf. 4Kings 4:3) a very large, stock of cattle.
John Gill
107:33 He turneth rivers into a wilderness,.... A country abounding with rivers, as the country round about Sodom and the land of Canaan were, Gen 13:10. Such an one is sometimes, by the just judgment of God, turned into a desert.
And the water springs into dry ground: what was like a well watered garden becomes like dry and barren earth, on which nothing grows.
John Wesley
107:33 Rivers - Those grounds which are well watered, and therefore fruitful. And so the water - springs, here, and the standing water, Ps 107:35 are taken. Into - Into a dry ground, which is like a parched and barren wilderness.
Robert Jamieson, A. R. Fausset and David Brown
107:33 He turneth rivers into a wilderness, &c.--God's providence is illustriously displayed in His influence on two great elements of human prosperity, the earth's productiveness and the powers of government. He punishes the wicked by destroying the sources of fertility, or, in mercy, gives fruitfulness to deserts, which become the homes of a busy and successful agricultural population. By a permitted misrule and tyranny, this scene of prosperity is changed to one of adversity. He rules rulers, setting up one and putting down another.
106:33106:33: Զի դարձո՛յց զգետս ՚ի ցամաք, եւ զգնացս ջուրց յերկիր ծարաւուտ։
33 քանզի գետերը ցամաքի վերածեց, եւ ջրերի ընթացքը՝ ծարաւած հողի:
33 Գետերը անապատներու կը դարձնէ Ու ջուրերուն գնացքները՝ չոր երկրի
Դարձոյց զգետս ի ցամաք, եւ զգնացս ջուրց յերկիր ծարաւուտ:

106:33: Զի դարձո՛յց զգետս ՚ի ցամաք, եւ զգնացս ջուրց յերկիր ծարաւուտ։
33 քանզի գետերը ցամաքի վերածեց, եւ ջրերի ընթացքը՝ ծարաւած հողի:
33 Գետերը անապատներու կը դարձնէ Ու ջուրերուն գնացքները՝ չոր երկրի
zohrab-1805▾ eastern-1994▾ western am▾
106:33106:33 Он превращает реки в пустыню и источники вод в сушу,
106:34 γῆν γη earth; land καρποφόρον καρποφορος fruit-bearing εἰς εις into; for ἅλμην αλμη from; away κακίας κακια badness; vice τῶν ο the κατοικούντων κατοικεω settle ἐν εν in αὐτῇ αυτος he; him
106:34 לֹֽא־ lˈō- לֹא not הִ֭שְׁמִידוּ ˈhišmîḏû שׁמד destroy אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the עַמִּ֑ים ʕammˈîm עַם people אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אָמַ֖ר ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH לָהֶֽם׃ lāhˈem לְ to
106:35. ponet desertum in paludes aquarum et terram inviam in fontes aquarumHe hath turned a wilderness into pools of waters, and a dry land into water springs.
106:34. They did not destroy the nations, about which the Lord had spoken to them.
106:34. They did not destroy the nations, concerning whom the LORD commanded them:
He turneth rivers into a wilderness, and the watersprings into dry ground:

106:33 Он превращает реки в пустыню и источники вод в сушу,
106:34
γῆν γη earth; land
καρποφόρον καρποφορος fruit-bearing
εἰς εις into; for
ἅλμην αλμη from; away
κακίας κακια badness; vice
τῶν ο the
κατοικούντων κατοικεω settle
ἐν εν in
αὐτῇ αυτος he; him
106:34
לֹֽא־ lˈō- לֹא not
הִ֭שְׁמִידוּ ˈhišmîḏû שׁמד destroy
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
עַמִּ֑ים ʕammˈîm עַם people
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
לָהֶֽם׃ lāhˈem לְ to
106:35. ponet desertum in paludes aquarum et terram inviam in fontes aquarum
He hath turned a wilderness into pools of waters, and a dry land into water springs.
106:34. They did not destroy the nations, about which the Lord had spoken to them.
106:34. They did not destroy the nations, concerning whom the LORD commanded them:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-38. Совершенно обратное происходит теперь, когда водворились здесь прежние владельцы, начавшие с любовью и упорством обрабатывать заброшенные поля: Палестина снова зацвела и Господь наградил тружеников обильным урожаем.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
33 He turneth rivers into a wilderness, and the watersprings into dry ground; 34 A fruitful land into barrenness, for the wickedness of them that dwell therein. 35 He turneth the wilderness into a standing water, and dry ground into watersprings. 36 And there he maketh the hungry to dwell, that they may prepare a city for habitation; 37 And sow the fields, and plant vineyards, which may yield fruits of increase. 38 He blesseth them also, so that they are multiplied greatly; and suffereth not their cattle to decrease. 39 Again, they are minished and brought low through oppression, affliction, and sorrow. 40 He poureth contempt upon princes, and causeth them to wander in the wilderness, where there is no way. 41 Yet setteth he the poor on high from affliction, and maketh him families like a flock. 42 The righteous shall see it, and rejoice: and all iniquity shall stop her mouth. 43 Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the LORD.
The psalmist, having given God the glory of the providential reliefs granted to persons in distress, here gives him the glory of the revolutions of providence, and the surprising changes it sometimes makes in the affairs of the children of men.
I. He gives some instances of these revolutions.
1. Fruitful countries are made barren and barren countries are made fruitful. Much of the comfort of this life depends upon the soil in which our lot is cast. Now, (1.) The sin of man has often marred the fruitfulness of the soil and made it unserviceable, v. 33, 34. Land watered with rivers is sometimes turned into a wilderness, and that which had been full of water-springs now has not so much as water-streams; it is turned into dry and sandy ground, that has not consistency and moisture enough to produce any thing valuable. Many a fruitful land is turned into saltness, not so much from natural causes as from the just judgment of God, who thus punished the wickedness of those that dwell therein; as the vale of Sodom became a salt sea. Note, If the land be bad, it is because the inhabitants are so. Justly is the ground made unfruitful to those that bring not forth fruit unto God, but serve Baal with their corn and wine. (2.) The goodness of God has often mended the barrenness of the soil, and turned a wilderness, a land o drought, into water-springs, v. 35. The land of Canaan, which was once the glory of all lands for fruitfulness, is said to be, at this day, a fruitless, useless, worthless spot of ground, as was foretold, Deut. xxix. 23. This land of ours, which formerly was much of it an uncultivated desert, is now full of all good things, and more abundant honour is given to that part which lacked. Let the plantations in America, and the colonies settled there, compared with the desolations of many countries in Asia and Europe, that formerly were famous, expound this.
2. Necessitous families are raised and enriched, while prosperous families are impoverished and go to decay. If we look broad in the world, (1.) We see many greatly increasing whose beginning was small, and whose ancestors were mean and made no figure, v. 36-38. Those that were hungry are made to dwell in fruitful lands; there they take root, and gain a settlement, and prepare a city for habitation for themselves and theirs after them. Providence puts good land under their hands, and they build upon it. Cities took rise from rising families. But as lands, will not serve for men without lodgings, and therefore they must prepare a city of habitation, so lodgings, though ever so convenient, will not serve without lands, and therefore they must sow the fields, and plant vineyards (v. 37), for the king himself is served of the field. And yet the fields, though favoured with water-springs, will not yield fruits of increase, unless they be sown, nor will vineyards be had, unless they be planted; man's industry must attend God's blessing, and then God's blessing will crown man's industry. The fruitfulness of the soil should engage, for it does encourage, diligence; and, ordinarily, the hand of the diligent, by the blessing of God, makes rich, v. 38. He blesses them also, so that they are, in a little time, multiplied greatly, and he diminishes not their cattle. As in the beginning, so still it is, by the blessing of God, that the earth and all the creatures increase and multiply (Gen. i. 22), and we depend upon God for the increase of the cattle as well as for the increase of the ground. Cattle would decrease many ways if God should permit it, and men would soon suffer by it. (2.) We see many that have thus suddenly risen as suddenly sunk and brought to nothing (v. 39): Again they are diminished and brought low by adverse providences, and end their days as low as they began them; or their families after them lose as fast a they got, and scatter what they heaped together. Note, Worldly wealth is an uncertain thing, and often those that are filled with it, ere they are aware, grow so secure and sensual with it that, ere they are aware, they lose it again. Hence it is called deceitful riches and the mammon of unrighteousness. God has many ways of making men poor; he can do it by oppression, affliction, and sorrow, as he tempted Job and brought him low.
3. Those that were high and great in the world are abased, and those that were mean and despicable are advanced to honour, v. 40, 41. We have seen, (1.) Princes dethroned and reduced to straits. He pours contempt upon them, even among those that have idolized them. Those that exalt themselves God will abase, and, in order thereunto, will infatuate: He makes them to wander in the wilderness, where there is no way. He baffles those counsels by which they thought to support themselves, and their own power and pomp, and drives them headlong, so that they know not what course to steer, nor what measures to take. We met with this before, Job xii. 24, 25. (2.) Those of low degree advanced to the posts of honour (v. 41): Yet setteth he the poor on high, raiseth from the dust to the throne of glory, 1 Sam. ii. 8; Ps. cxiii. 7, 8. Those that were afflicted and trampled on are not only delivered, but set on high out of the reach of their troubles, above their enemies, and have dominion over those to whom they had been in subjection. That which adds to their honour, and strengthens them in their elevation, is the multitude of their children: He maketh him families like a flock of sheep, so numerous, so useful, so sociable with one another, and so meek and peaceable. He that sent them meat sent them mouths. Happy is the man that has his quiver filled with arrows, for he shall boldly speak with the enemy in the gate, Ps. cxxvii. 5. God is to be acknowledged both in setting up families and in building them up. Let not princes be envied, nor the poor despised, for God has many ways of changing the condition of both.
II. He makes some improvement of these remarks; such surprising turns as these are of use, 1. For the solacing of saints. They observe these dispensations with pleasure (v. 42): The righteous shall see it and rejoice in the glorifying of God's attributes and the manifesting of his dominion over the children of men. It is a great comfort to a good man to see how God manages the children of men, as the potter does the clay, so as to serve his own purposes by them, to see despised virtue advanced and impious pride brought low to the dust, to see it evinced beyond dispute that verily there is a God that judges in the earth. 2. For the silencing of sinners: All iniquity shall stop her mouth; it shall be a full conviction of the folly of atheists, and of those that deny the divine providence; and, forasmuch as practical atheism is at the bottom of all sin, it shall in effect stop the mouth of all iniquity. When sinners see how their punishment answers to their sin, and how justly God deals with them in taking away from them those gifts of his which they had abused, they shall not have one word to say for themselves; for God will be justified, he will be clear. 3. For the satisfying of all concerning the divine goodness (v. 43): Whoso is wise, and will observe these things, these various dispensations of divine providence, even they shall understand the lovingkindness of the Lord. Here is, (1.) A desirable end proposed, and that is, rightly to understand the loving kindness of the Lord. It is of great use to us, in religion, to be fully assured of God's goodness, to be experimentally acquainted and duly affected with it, that his lovingkindness may be before our eyes, Ps. xxvi. 3. (2.) A proper means prescribed for attaining this end, and that is a due observance of God's providence. We must lay up these things, mind them, and keep them in mind, Luke ii. 19. (3.) A commendation of the use of this means as an instance of true wisdom: Whoso is wise, let him by this both prove his wisdom and improve it. A prudent observance of the providences of God will contribute very much to the accomplishing of a good Christian.
Albert Barnes: Notes on the Bible - 1834
107:34: A fruitful land - Hebrew, A land of fruit. That is, a land that would produce abundance. The word "fruit" here is not used in the limited sense in which we now employ it, but means any productions of the earth.
Into barrenness - Margin, as in Hebrew, "saltness." The word is used to denote a barren soil, because where salt "abounds" the soil "is" barren. Thus it is around the Dead Sea. Compare Job 39:6; Jer 17:6. See also Virg. Geor. II. 238, "Salsa ... tellus - frugibus infelix;" Pliny, Hist. Nat. 31. 7; Bochart, Hieroz. t. i., p. 872.
For the wickedness of them that dwell therein - As he overthrew Sodom and Gomorrah; probably alluding to that.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:34: a fruitful: Gen 13:10, Gen 13:13, Gen 19:25; Deu 29:23-28; Isa 32:13-15
barrenness: Heb. saltness, Gen 14:3; Eze 47:11
John Gill
107:34 A fruitful land into barrenness,.... Or, "into saltness" (t); as Sodom and the land adjacent became a salt sea; and the land of Canaan was threatened to become brimstone, salt and burning, like Sodom; in which nothing was sown, and which bore no grass; see Gen 14:3 and so the Targum,
"the land of Israel, which brought forth fruit, he hath destroyed, as Sodom was overthrown.''
For the wickedness of them that dwell therein; this was the cause of the overthrow of Sodom, and of the destruction of that fine country, as also of Canaan afterwards; see Gen 13:13. The very Heathens had a notion that barrenness and unfruitfulness in countries were owing to the sins of men; hence the sterility and famine at Mycenas were attributed to the wickedness of Atreus (u). This may figuratively be understood of the present state and condition of the Jews; who were once a people well watered with the word and ordinances, and had the first preaching of the Gospel among them; but, rejecting and despising it, are now become like a desert, barren and unfruitful in the knowledge of divine things: and it might be illustrated by the case of several Christian churches; the seven churches of Asia, and others, once as well watered gardens, but now are no more; and the places where they stood are destitute of spiritual knowledge, and the means of it.
(t) "in salsuginem", Pagninus, Montanus, Musculus, Vatablus, Piscator, Gejerus, Michaelis; so Junius & Tremellius; "in salsam", Cocceius. (u) Hygin. Fab. 88.
John Wesley
107:34 For - He doth not inflict these judgments without cause, but for the punishment of sin in some, and the prevention of it in others.
106:34106:34: Արար զերկիրն պտղաբեր յաղտաղտո՛ւկս, վասն չարութեան բնակչաց նորա[7467]։ [7467] Բազումք.Բնակչաց նոցա։
34 Պտղաբեր երկիրն աղուտ դարձրեց՝ նրա բնակիչների չարութեան դիմաց:
34 Ու պտղաբեր երկիրը՝ աղի երկրի, Անոր բնակիչներուն չարութեանը համար։
Արար զերկիրն պտղաբեր յաղտաղտուկս, վասն չարութեան բնակչաց նորա:

106:34: Արար զերկիրն պտղաբեր յաղտաղտո՛ւկս, վասն չարութեան բնակչաց նորա[7467]։
[7467] Բազումք.Բնակչաց նոցա։
34 Պտղաբեր երկիրն աղուտ դարձրեց՝ նրա բնակիչների չարութեան դիմաց:
34 Ու պտղաբեր երկիրը՝ աղի երկրի, Անոր բնակիչներուն չարութեանը համար։
zohrab-1805▾ eastern-1994▾ western am▾
106:34106:34 землю плодородную в солончатую, за нечестие живущих на ней.
106:35 ἔθετο τιθημι put; make ἔρημον ερημος lonesome; wilderness εἰς εις into; for λίμνας λιμνη lake ὑδάτων υδωρ water καὶ και and; even γῆν γη earth; land ἄνυδρον ανυδρος waterless εἰς εις into; for διεξόδους διεξοδος crossroad ὑδάτων υδωρ water
106:35 וַ wa וְ and יִּתְעָרְב֥וּ yyiṯʕārᵊvˌû ערב mix בַ va בְּ in † הַ the גֹּויִ֑ם ggôyˈim גֹּוי people וַֽ֝ ˈwˈa וְ and יִּלְמְד֗וּ yyilmᵊḏˈû למד learn מַֽעֲשֵׂיהֶֽם׃ mˈaʕᵃśêhˈem מַעֲשֶׂה deed
106:36. et conlocabit ibi esurientes et fundabunt urbem ad habitandumAnd hath placed there the hungry; and they made a city for their habitation.
106:35. And they were mixed among the Gentiles. And they learned their works,
106:35. But were mingled among the heathen, and learned their works.
A fruitful land into barrenness, for the wickedness of them that dwell therein:

106:34 землю плодородную в солончатую, за нечестие живущих на ней.
106:35
ἔθετο τιθημι put; make
ἔρημον ερημος lonesome; wilderness
εἰς εις into; for
λίμνας λιμνη lake
ὑδάτων υδωρ water
καὶ και and; even
γῆν γη earth; land
ἄνυδρον ανυδρος waterless
εἰς εις into; for
διεξόδους διεξοδος crossroad
ὑδάτων υδωρ water
106:35
וַ wa וְ and
יִּתְעָרְב֥וּ yyiṯʕārᵊvˌû ערב mix
בַ va בְּ in
הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
וַֽ֝ ˈwˈa וְ and
יִּלְמְד֗וּ yyilmᵊḏˈû למד learn
מַֽעֲשֵׂיהֶֽם׃ mˈaʕᵃśêhˈem מַעֲשֶׂה deed
106:36. et conlocabit ibi esurientes et fundabunt urbem ad habitandum
And hath placed there the hungry; and they made a city for their habitation.
106:35. And they were mixed among the Gentiles. And they learned their works,
106:35. But were mingled among the heathen, and learned their works.
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Albert Barnes: Notes on the Bible - 1834
107:35: He turneth the wilderness into a standing water - A pool; a lake. See the notes at Isa 35:6-7.
And dry ground into water-springs - Not merely watering it with rain from heaven, but causing gushing fountains to break forth, and to flow continually, diffusing fertility and beauty everywhere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:35: turneth: Psa 114:8; Num 21:16-18; Kg2 3:16-20; Isa 35:6, Isa 35:7, Isa 41:17-19, Isa 44:3-5; Eze 47:6-12
Geneva 1599
107:35 He (q) turneth the wilderness into a standing water, and dry ground into watersprings.
(q) For the love that he bears to his Church, he changes the order of nature for their convenience.
John Gill
107:35 He turneth the wilderness into a standing water,.... On the other hand, when it is the pleasure of God, a country uncultivated and like a desert, he makes it fruitful as one that is well watered and tilled; as this country of ours, and the land in America, once waste places, now fruitful ones.
And dry ground into water springs: which is expressive of the same thing, and may he figuratively understood of the Gentile world; which, before the coming of Christ, and the preaching of the Gospel, and the pouring down of the Spirit, was like a wilderness and dry ground; but now watered with the word and ordinances, and the grace of God, and in many places has become fruitful in grace and good works. The Targum prefaces this verse thus,
"when they return unto the law, he turneth, &c.''
John Wesley
107:35 Water - Into a well - watered and fruitful land.
106:35106:35: Արար զանապատն ՚ի ճահիճս ջուրց, եւ զերկիրն ծարաւուտ ՚ի գնացս ջուրց։
35 Անապատը վերածեց ջրառատ վայրի, եւ ծարաւած հողը՝ հոսող ջրերի:
35 Անապատը ջուրերու լիճի կը փոխէ Ու չոր երկիրը՝ ջուրերու գնացքի
Արար զանապատն ի ճահիճս ջուրց, եւ զերկիրն ծարաւուտ ի գնացս ջուրց:

106:35: Արար զանապատն ՚ի ճահիճս ջուրց, եւ զերկիրն ծարաւուտ ՚ի գնացս ջուրց։
35 Անապատը վերածեց ջրառատ վայրի, եւ ծարաւած հողը՝ հոսող ջրերի:
35 Անապատը ջուրերու լիճի կը փոխէ Ու չոր երկիրը՝ ջուրերու գնացքի
zohrab-1805▾ eastern-1994▾ western am▾
106:35106:35 Он превращает пустыню в озеро, и землю иссохшую в источники вод;
106:36 καὶ και and; even κατῴκισεν κατοικεω settle ἐκεῖ εκει there πεινῶντας πειναω hungry καὶ και and; even συνεστήσαντο συνιστημι introduce; establish πόλιν πολις city κατοικεσίας κατοικεσια dwelling; inhabiting
106:36 וַ wa וְ and יַּעַבְד֥וּ yyaʕavᵊḏˌû עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] עֲצַבֵּיהֶ֑ם ʕᵃṣabbêhˈem עָצָב image וַ wa וְ and יִּהְי֖וּ yyihyˌû היה be לָהֶ֣ם lāhˈem לְ to לְ lᵊ לְ to מֹוקֵֽשׁ׃ môqˈēš מֹוקֵשׁ bait
106:37. et serent agros et plantabunt vineas et facient fruges geniminaAnti they sowed fields, and planted vineyards: and they yielded fruit of birth.
106:36. and they served their graven images, and it became a scandal to them.
106:36. And they served their idols: which were a snare unto them.
He turneth the wilderness into a standing water, and dry ground into watersprings:

106:35 Он превращает пустыню в озеро, и землю иссохшую в источники вод;
106:36
καὶ και and; even
κατῴκισεν κατοικεω settle
ἐκεῖ εκει there
πεινῶντας πειναω hungry
καὶ και and; even
συνεστήσαντο συνιστημι introduce; establish
πόλιν πολις city
κατοικεσίας κατοικεσια dwelling; inhabiting
106:36
וַ wa וְ and
יַּעַבְד֥וּ yyaʕavᵊḏˌû עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
עֲצַבֵּיהֶ֑ם ʕᵃṣabbêhˈem עָצָב image
וַ wa וְ and
יִּהְי֖וּ yyihyˌû היה be
לָהֶ֣ם lāhˈem לְ to
לְ lᵊ לְ to
מֹוקֵֽשׁ׃ môqˈēš מֹוקֵשׁ bait
106:37. et serent agros et plantabunt vineas et facient fruges genimina
Anti they sowed fields, and planted vineyards: and they yielded fruit of birth.
106:36. and they served their graven images, and it became a scandal to them.
106:36. And they served their idols: which were a snare unto them.
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Adam Clarke: Commentary on the Bible - 1831
107:36: And there he maketh the hungry to dwell - All this seems to apply admirably to the first colonists of any place. They flee from a land of want, an ingrata terra that did not repay their toil, and they seek the wilderness where the land wants only cultivation to make it produce all the necessaries of life. He, by his providence, so guides their steps as to lead them to rivers which they can navigate, and from which they can procure plenty of fish, and shows them wells or springs which they have not digged. The hungry dwell there; and jointly agree, for convenience and defense, to build them a city for habitation. They sow the fields which they have cleared; and plant vineyards, and orchards which yield them in creasing fruits, Psa 107:37, and he multiplies their cattle greatly, and does not suffer them to decrease, Psa 107:38. What a fine picture is this of the first peopling and planting of America, and of the multiplication and extension of that people; of the Divine blessing on their industry, and the general and astonishing prosperity of their country! May they never again know what is spoken in the following verse:
Albert Barnes: Notes on the Bible - 1834
107:36: And there he maketh the hungry to dwell - Those who were in want; those who would have perished. It is not necessary to refer this to any particular case. It is a general statement, pertaining to changes which God makes upon the earth, as great as if he "should" thus convert a desert into a fruitful field - a barren waste into a land abounding in springs of water; as if he should conduct there a company of famished men, and provide for them food in abundance.
That they may prepare a city for habitation - A permanent dwelling-place for man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:36: there he: Psa 146:7; Luk 1:53
a city: Psa 107:7; Act 17:26
John Gill
107:36 And there he maketh the hungry to dwell,.... In those fruitful places which they find agreeable to them, and so fix upon them as the places of their abode, and build houses, and dwell there; having all the conveniences of life, which they wanted elsewhere: so such as hunger and thirst after righteousness make to such places where the waters are, the word is preached, and ordinances administered; and here they take up their dwelling, their bread being given them, and their waters sure unto them.
That they may prepare a city for habitation; those poor necessitous persons, as they were when they first came; building houses, and others continually coming to them, by degrees form a well regulated city, which are a large number of inhabitants: which may be considered as an emblem of the church of God, often compared to a city; and is an habitation for God, and where saints desire and delight to dwell.
John Wesley
107:36 Hungry - Poor people who could not provide for themselves.
106:36106:36: Բնակեցոյց ՚ի նմա քաղցեալս, եւ շինեցին քաղաք բնակութեան իւրեանց[7468]։ [7468] Ոմանք.Եւ շինեցին ՚ի քաղաք բնա՛՛։
36 Այնտեղ բնակեցրեց քաղցեալներին, որոնք իրենց համար բնակութեան քաղաք շինեցին:
36 Եւ անօթիները հոն կը բնակեցնէ, Որպէս զի բնակելու քաղաք հիմնեն
Բնակեցոյց ի նմա քաղցեալս, եւ շինեցին քաղաք բնակութեան իւրեանց:

106:36: Բնակեցոյց ՚ի նմա քաղցեալս, եւ շինեցին քաղաք բնակութեան իւրեանց[7468]։
[7468] Ոմանք.Եւ շինեցին ՚ի քաղաք բնա՛՛։
36 Այնտեղ բնակեցրեց քաղցեալներին, որոնք իրենց համար բնակութեան քաղաք շինեցին:
36 Եւ անօթիները հոն կը բնակեցնէ, Որպէս զի բնակելու քաղաք հիմնեն
zohrab-1805▾ eastern-1994▾ western am▾
106:36106:36 и поселяет там алчущих, и они строят город для обитания;
106:37 καὶ και and; even ἔσπειραν σπειρα band; company ἀγροὺς αγρος field καὶ και and; even ἐφύτευσαν φυτευω plant ἀμπελῶνας αμπελων vineyard καὶ και and; even ἐποίησαν ποιεω do; make καρπὸν καρπος.1 fruit γενήματος γεννημα spawn; product
106:37 וַ wa וְ and יִּזְבְּח֣וּ yyizbᵊḥˈû זבח slaughter אֶת־ ʔeṯ- אֵת [object marker] בְּ֭נֵיהֶם ˈbᵊnêhem בֵּן son וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹֽותֵיהֶ֗ם bᵊnˈôṯêhˈem בַּת daughter לַ la לְ to † הַ the שֵּֽׁדִים׃ ššˈēḏîm שֵׁד demon
106:38. et benedicet eis et multiplicabuntur nimis et pecora eorum non inminuetAnd he blessed them, and they were multiplied exceedingly: and their cattle he suffered not to decrease.
106:37. And they sacrificed their sons and their daughters to demons.
106:37. Yea, they sacrificed their sons and their daughters unto devils,
And there he maketh the hungry to dwell, that they may prepare a city for habitation:

106:36 и поселяет там алчущих, и они строят город для обитания;
106:37
καὶ και and; even
ἔσπειραν σπειρα band; company
ἀγροὺς αγρος field
καὶ και and; even
ἐφύτευσαν φυτευω plant
ἀμπελῶνας αμπελων vineyard
καὶ και and; even
ἐποίησαν ποιεω do; make
καρπὸν καρπος.1 fruit
γενήματος γεννημα spawn; product
106:37
וַ wa וְ and
יִּזְבְּח֣וּ yyizbᵊḥˈû זבח slaughter
אֶת־ ʔeṯ- אֵת [object marker]
בְּ֭נֵיהֶם ˈbᵊnêhem בֵּן son
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹֽותֵיהֶ֗ם bᵊnˈôṯêhˈem בַּת daughter
לַ la לְ to
הַ the
שֵּֽׁדִים׃ ššˈēḏîm שֵׁד demon
106:38. et benedicet eis et multiplicabuntur nimis et pecora eorum non inminuet
And he blessed them, and they were multiplied exceedingly: and their cattle he suffered not to decrease.
106:37. And they sacrificed their sons and their daughters to demons.
106:37. Yea, they sacrificed their sons and their daughters unto devils,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
107:37: And sow the fields, and plant vineyards - Cultivate the earth. The culture of the vine was an important feature in agriculture in Palestine, and hence, it is made so prominent here.
Which may yield fruits of increase - The fruits which the earth produces.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:37: sow: Isa 37:30; Jer 29:5, Jer 31:5; Eze 28:26; Amo 9:13-15
which may: Psa 65:9-13; Gen 26:12; Joe 1:10-12; Hag 1:5, Hag 1:6, Hag 1:10, Hag 1:11, Hag 2:16-19; Zac 8:12; Act 14:17; Co1 3:7; Co2 9:10
Geneva 1599
107:37 And sow the fields, and plant vineyards, which may yield fruits of (r) increase.
(r) Continual increase and yearly.
John Gill
107:37 And sow the fields, and plant vineyards,.... And so raise a sufficient supply of corn and wine for the support of themselves and families. In a spiritual sense the "fields" are the world, and the seed which is sown is the word; the persons that sow it are the ministers of the Gospel, which, by a divine blessing, brings forth fruit, in some thirty, some sixty, and some an hundred fold: the "vineyards" are the churches, planted by Christ and by his ministers, as his instruments; believers are the pleasant plants in them, and young converts are the tender grapes
Which may yield fruits of increase; or "fruit" and "increase"; the fields yield all sorts of grain for food, and the vineyards wine for drink. So the seed of the word being sown, and churches planted, they increase with the increase of God, and bring forth fruits of righteousness to the glory of his name.
106:37106:37: Վարեցին արտս եւ տնկեցին այգիս, եւ արարին պտո՛ւղ արմտեաց իւրեանց։
37 Վարեցին արտերը, այգիներ տնկեցին, եւ բերք աճեցրին իրենց համար:
37 Ու արտեր հերկեն ու ցանեն ու այգիներ տնկեն, Որպէս զի պտուղ բերեն։
Վարեցին արտս եւ տնկեցին այգիս, եւ արարին պտուղ արմտեաց իւրեանց:

106:37: Վարեցին արտս եւ տնկեցին այգիս, եւ արարին պտո՛ւղ արմտեաց իւրեանց։
37 Վարեցին արտերը, այգիներ տնկեցին, եւ բերք աճեցրին իրենց համար:
37 Ու արտեր հերկեն ու ցանեն ու այգիներ տնկեն, Որպէս զի պտուղ բերեն։
zohrab-1805▾ eastern-1994▾ western am▾
106:37106:37 засевают поля, насаждают виноградники, которые приносят им обильные плоды.
106:38 καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim αὐτούς αυτος he; him καὶ και and; even ἐπληθύνθησαν πληθυνω multiply σφόδρα σφοδρα vehemently; tremendously καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal αὐτῶν αυτος he; him οὐκ ου not ἐσμίκρυνεν σμικρυνω diminish the number of; reduce
106:38 וַ wa וְ and יִּֽשְׁפְּכ֨וּ yyˈišpᵊḵˌû שׁפך pour דָ֪ם ḏˈām דָּם blood נָקִ֡י nāqˈî נָקִי innocent דַּם־ dam- דָּם blood בְּנֵ֘יהֶ֤ם bᵊnˈêhˈem בֵּן son וּֽ ˈû וְ and בְנֹותֵיהֶ֗ם vᵊnôṯêhˈem בַּת daughter אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] זִ֭בְּחוּ ˈzibbᵊḥû זבח slaughter לַ la לְ to עֲצַבֵּ֣י ʕᵃṣabbˈê עָצָב image כְנָ֑עַן ḵᵊnˈāʕan כְּנַעַן Canaan וַ wa וְ and תֶּחֱנַ֥ף tteḥᵉnˌaf חנף alienate הָ֝ ˈhā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth בַּ ba בְּ in † הַ the דָּמִֽים׃ ddāmˈîm דָּם blood
106:39. inminuta sunt autem et adflicta propter angustiam mali et dolorisThen they were brought to be few: and they were afflicted through the trouble of evils and sorrow.
106:38. And they shed innocent blood: the blood of their sons and of their daughters, which they sacrificed to the graven images of Canaan. And the land was infected with bloodshed,
106:38. 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.
And sow the fields, and plant vineyards, which may yield fruits of increase:

106:37 засевают поля, насаждают виноградники, которые приносят им обильные плоды.
106:38
καὶ και and; even
εὐλόγησεν ευλογεω commend; acclaim
αὐτούς αυτος he; him
καὶ και and; even
ἐπληθύνθησαν πληθυνω multiply
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
τὰ ο the
κτήνη κτηνος livestock; animal
αὐτῶν αυτος he; him
οὐκ ου not
ἐσμίκρυνεν σμικρυνω diminish the number of; reduce
106:38
וַ wa וְ and
יִּֽשְׁפְּכ֨וּ yyˈišpᵊḵˌû שׁפך pour
דָ֪ם ḏˈām דָּם blood
נָקִ֡י nāqˈî נָקִי innocent
דַּם־ dam- דָּם blood
בְּנֵ֘יהֶ֤ם bᵊnˈêhˈem בֵּן son
וּֽ ˈû וְ and
בְנֹותֵיהֶ֗ם vᵊnôṯêhˈem בַּת daughter
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
זִ֭בְּחוּ ˈzibbᵊḥû זבח slaughter
לַ la לְ to
עֲצַבֵּ֣י ʕᵃṣabbˈê עָצָב image
כְנָ֑עַן ḵᵊnˈāʕan כְּנַעַן Canaan
וַ wa וְ and
תֶּחֱנַ֥ף tteḥᵉnˌaf חנף alienate
הָ֝ ˈhā הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
בַּ ba בְּ in
הַ the
דָּמִֽים׃ ddāmˈîm דָּם blood
106:39. inminuta sunt autem et adflicta propter angustiam mali et doloris
Then they were brought to be few: and they were afflicted through the trouble of evils and sorrow.
106:38. And they shed innocent blood: the blood of their sons and of their daughters, which they sacrificed to the graven images of Canaan. And the land was infected with bloodshed,
106:38. 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.
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Albert Barnes: Notes on the Bible - 1834
107:38: He blesseth them also - In the manner immediately specified.
So that they are multiplied greatly - This was regarded as one of the highest blessings which God could confer, and hence, it was so often promised by him to the patriarchs, as a proof of his favor, that their seed should be as the stars of heaven, and as the sand upon the sea-shore. Gen 13:16; Gen 22:17; Gen 26:4; Gen 32:12.
And suffereth not their cattle to decrease - The keeping of herds of cattle was also an important point in husbandry, and hence, it was a blessing that they were made to increase, and that they were kept from the diseases to which cattle are subject.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:38: He blesseth: Psa 128:1-6; Gen 1:28, Gen 9:1, Gen 12:2, Gen 17:16, Gen 17:20; Exo 1:7; Deu 28:4, Deu 28:11, Deu 30:9; Jer 30:19; Eze 37:26
suffereth: Psa 144:13, Psa 144:14; Gen 30:43, Gen 31:9; Exo 9:3-7, Exo 12:38; Deu 7:14; Pro 10:22
John Gill
107:38 He blesseth them also, so that they are multiplied greatly,.... Not only their fields and vineyards are blessed with an increase, but these husbandmen themselves; as man at his first creation was bid to do, being blessed of God; and as the Israelites were in Egypt, Gen 1:28 and which may spiritually denote the great number of converts to Christian churches, especially in the latter day, Jer 30:19.
And suffereth not their cattle to decrease; their sheep and oxen, which is reckoned a great temporal happiness, Ps 144:13, and may signify that God does and will give a sufficient number of Gospel ministers, comparable to oxen for their laboriousness, that shall in all ages minister to his churches; see 1Cor 9:9.
106:38106:38: Օրհնեաց զնոսա եւ բազմացան յոյժ, եւ անասունք նոցա ո՛չ նուազեցան[7469]։ [7469] Ոմանք.Եւ անասուն նոցա ո՛չ նուաղեցաւ։
38 Տէրն օրհնեց նրանց՝ ու խիստ բազմացան, եւ նրանց անասունները չպակասեցին:
38 Զանոնք կ’օրհնէ եւ անոնք խիստ կը բազմանան Ու անոնց անասունները չի պակսեցներ։
Օրհնեաց զնոսա եւ բազմացան յոյժ, եւ անասունք նոցա ոչ նուազեցան:

106:38: Օրհնեաց զնոսա եւ բազմացան յոյժ, եւ անասունք նոցա ո՛չ նուազեցան[7469]։
[7469] Ոմանք.Եւ անասուն նոցա ո՛չ նուաղեցաւ։
38 Տէրն օրհնեց նրանց՝ ու խիստ բազմացան, եւ նրանց անասունները չպակասեցին:
38 Զանոնք կ’օրհնէ եւ անոնք խիստ կը բազմանան Ու անոնց անասունները չի պակսեցներ։
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106:38106:38 Он благословляет их, и они весьма размножаются, и скота их не умаляет.
106:39 καὶ και and; even ὠλιγώθησαν ολιγοω and; even ἐκακώθησαν κακοω do bad; turn bad ἀπὸ απο from; away θλίψεως θλιψις pressure κακῶν κακος bad; ugly καὶ και and; even ὀδύνης οδυνη pain
106:39 וַ wa וְ and יִּטְמְא֥וּ yyiṭmᵊʔˌû טמא be unclean בְ vᵊ בְּ in מַעֲשֵׂיהֶ֑ם maʕᵃśêhˈem מַעֲשֶׂה deed וַ֝ ˈwa וְ and יִּזְ֗נוּ yyizˈnû זנה fornicate בְּ bᵊ בְּ in מַֽעַלְלֵיהֶֽם׃ mˈaʕallêhˈem מַעֲלָל deed
106:40. et effundet despectionem super principes et errare eos faciet in solitudine deviaContempt was poured forth upon their princes: and he caused them to wander where there was no passing, and out of the way.
106:39. and was contaminated with their works. And they fornicated according to their own inventions.
106:39. Thus were they defiled with their own works, and went a whoring with their own inventions.
He blesseth them also, so that they are multiplied greatly; and suffereth not their cattle to decrease:

106:38 Он благословляет их, и они весьма размножаются, и скота их не умаляет.
106:39
καὶ και and; even
ὠλιγώθησαν ολιγοω and; even
ἐκακώθησαν κακοω do bad; turn bad
ἀπὸ απο from; away
θλίψεως θλιψις pressure
κακῶν κακος bad; ugly
καὶ και and; even
ὀδύνης οδυνη pain
106:39
וַ wa וְ and
יִּטְמְא֥וּ yyiṭmᵊʔˌû טמא be unclean
בְ vᵊ בְּ in
מַעֲשֵׂיהֶ֑ם maʕᵃśêhˈem מַעֲשֶׂה deed
וַ֝ ˈwa וְ and
יִּזְ֗נוּ yyizˈnû זנה fornicate
בְּ bᵊ בְּ in
מַֽעַלְלֵיהֶֽם׃ mˈaʕallêhˈem מַעֲלָל deed
106:40. et effundet despectionem super principes et errare eos faciet in solitudine devia
Contempt was poured forth upon their princes: and he caused them to wander where there was no passing, and out of the way.
106:39. and was contaminated with their works. And they fornicated according to their own inventions.
106:39. Thus were they defiled with their own works, and went a whoring with their own inventions.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39-43. Прежние поработители, т. е. вавилоняне гибнут, а праведник, т. е. еврейский народ, восстановляется. Во всей этой истории пленения и изведения из плена ясно видна рука Господа, покровительствующего благочестивым, поэтому при наблюдении за ходом исторических событий как из жизни евреев, так и современных языческих монархий, праведник радуется, а нечестивый молчит, и кто мудр, тот не может не видеть здесь проявлений Божественной милости.
Adam Clarke: Commentary on the Bible - 1831
107:39: Again, they are minished - Sometimes by war, or pestilence, or famine. How minished and brought low was the country already spoken of, by the long and destructive war which began in 1775, and was not ended till 1783! And what desolations, minishings, and ruin have been brought on the fertile empires of Europe by the war which commenced in 1792, and did not end till 1814! And how many millions of lives have been sacrificed in it, and souls sent unprepared into the eternal world! When God makes inquisition for blood, on whose heads will he find the blood of these slaughtered millions? Alas! O, alas!
Albert Barnes: Notes on the Bible - 1834
107:39: Again, they are minished ... - literally, "And they are made to decrease." That is - all is in the hand of God. He rules and directs all things. If there is prosperity, it comes from him; if there are Rev_erses, they occur under his hand. People are not always prosperous. There are changes, misfortunes, disappointments, sorrows. God so deals with the race as in the bests manner to secure the recognition of himself: not always sending prosperity, lest people should regard it as a thing of course, and forget that it comes from him; and not making the course of life uniformly that of disappointment and sorrow, lest they should feel that there is no God presiding over human affairs. He visits now with prosperity, and now with adversity; now with success, and now with Rev_erses, showing that his agency is constant, and that people are wholly dependent on him. In existing circumstances - since man is what he is - it is better that there should be alternations, Rev_erses, and changes, than that there should be a uniform course.
Through oppression - Anything that "presses" or "straitens."
Affliction - Evil; here, in the sense of calamity.
And sorrow - Anguish, pain: of body or mind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:39: Again: The incidents detailed in these verses, which frequently occur, and mark the superintendence of a benign Providence, and the hand of a just God, appear to be brought forward to illustrate the return of the Israelites from captivity, and the punishment of their oppressors the Babylonians. Wherefore, at last, as in a common chorus, they conclude with exhorting each other to a serious consideration of these things, and to make a proper return to the Almighty.
they are: Psa 30:6, Psa 30:7; Gen 45:11; Rut 1:20, Rut 1:21; Sa1 2:5-7; Kg2 4:8, Kg2 8:3; Job 1:10-17
oppression: Exo 1:13, Exo 1:14, Exo 2:23, Exo 2:24; Jdg 6:3-6; Kg2 10:32, Kg2 13:7, Kg2 13:22, Kg2 14:26; Ch2 15:5, Ch2 15:6; Jer 51:33, Jer 51:34
Carl Friedrich Keil and Franz Delitzsch
107:39
But is also came to pass that it went ill with them, inasmuch as their flourishing prosperous condition drew down upon them the envy of the powerful and tyrannical; nevertheless God put an end to tyranny, and always brought His people again to honour and strength. Hitzig is of opinion that Ps 107:39 goes back into the time when things were different with those who, according to Ps 107:36-38, had thriven. The modus consecutivus is sometimes used thus retrospectively (vid., Is 37:5); here, however, the symmetry of the continuation from Ps 107:36-38, and the change which is expressed in Ps 107:39 in comparison with Ps 107:38, require an actual consecution in that which is narrated. They became few and came down, were reduced (שׁחח, cf. Prov 14:19 : to come to ruin, or to be overthrown), a coarctatione malitiae et maeroris. עצר is the restraint of despotic rule, רעה the evil they had to suffer under such restraint, and רגון sorrow, which consumed their life. מעצר has Tarcha and רעה Munach (instead of Mercha and Mugrash, vid., Accentuationssystem, xviii. 2). There is no reason for departing from this interpunction and rendering: "through tyranny, evil, and sorrow." What is stiff and awkward in the progress of the description arises from the fact that Ps 107:40 is borrowed from Job 12:21, Job 12:24, and that the poet is not willing to make any change in these sublime words. The version shows how we think the relation of the clauses is to be apprehended. Whilst He pours out His wrath upon tyrants in the contempt of men that comes upon them, and makes them fugitives who lose themselves in the terrible waste, He raises the needy and those hitherto despised and ill-treated on high out of the depth of their affliction, and makes families like a flock, i.e., makes their families so increase, that they come to have the appearance of a merrily gamboling and numerous flock. Just as this figure points back to Job 21:11, so Ps 107:42 is made up out of Job 22:19; Job 5:16. The sight of this act of recognition on the part of God of those who have been wrongfully oppressed gives joy to the upright, and all roguery (עולה, vid., Ps 92:16) has its mouth closed, i.e., its boastful insolence is once for all put to silence. In Ps 107:43 the poet makes the strains of his Psalm die away after the example of Hosea, Hosea 14:10 [9], in the nota bene expressed after the manner of a question: Who is wise - he will or let him keep this, i.e., bear it well in mind. The transition to the justice together with a change of number is rendered natural by the fact that מי חכם, as in Hos. loc. cit. (cf. Jer 9:11; Esther 5:6, and without Waw apod. Judg 7:3; Prov 9:4, Prov 9:16), is equivalent to quisquis sapeins est. חסדי ה (חסדי) are the manifestations of mercy or loving-kindness in which God's ever-enduring mercy unfolds itself in history. He who is wise has a good memory for and a clear understanding of this.
Geneva 1599
107:39 (s) Again, they are minished and brought low through oppression, affliction, and sorrow.
(s) As God by his providence exalts man, so he also humbles them by afflictions to know themselves.
John Gill
107:39 Again they are minished,.... Or "lessened", in their families, cattle, and substance; either the same persons as before, or others. The Targum paraphrases it,
"but when they sin, they are lessened:''
for sin is the cause of it, as follows:
and brought low through oppression, affliction and sorrow; either because of their oppression of the poor, the evil they do to them, and the sorrow they bring upon them; or they are brought into a low estate through the tyranny and oppression of others, and by the afflictions and sorrows they are brought into by them. This may be applied to the Jews, at their destruction by the Romans, when they were greatly lessened and brought low by their oppression of them: or rather to the Christians; not under the Heathen persecutions, for then they increased more and more; but under antichristian tyranny, when the beast had power over them, and overcame and slew them; and their numbers were so reduced, that the whole world is said to wonder after the beast, Rev_ 13:3, and which will be the case again, when the witnesses will be slain: the number of Christians is greatly lessening now; there are but a few names in Sardis; Jacob is small, but will be smaller and fewer still.
John Wesley
107:39 They - These men, who when they are exalted by God, grow insolent and secure. Low - By God's just judgment.
106:39106:39: Նուաղեցան նոքա եւ չարչարեցան, ՚ի նեղութենէ չարեաց եւ ՚ի վշտաց։
39 Նուազեցին նրանք եւ տանջուեցին չարիքների նեղութիւնից ու վշտերից:
39 Նորէն կը պակսին ու կը ցածնան Բռնութենէ, նեղութենէ ու տրտմութենէ։
Նուազեցան նոքա եւ չարչարեցան, ի նեղութենէ չարեաց եւ ի վշտաց:

106:39: Նուաղեցան նոքա եւ չարչարեցան, ՚ի նեղութենէ չարեաց եւ ՚ի վշտաց։
39 Նուազեցին նրանք եւ տանջուեցին չարիքների նեղութիւնից ու վշտերից:
39 Նորէն կը պակսին ու կը ցածնան Բռնութենէ, նեղութենէ ու տրտմութենէ։
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106:39106:39 Уменьшились они и упали от угнетения, бедствия и скорби,
106:40 ἐξεχύθη εκχεω pour out; drained ἐξουδένωσις εξουδενωσις in; on ἄρχοντας αρχων ruling; ruler καὶ και and; even ἐπλάνησεν πλαναω mislead; wander αὐτοὺς αυτος he; him ἐν εν in ἀβάτῳ αβατος and; even οὐχ ου not ὁδῷ οδος way; journey
106:40 וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֣ף ʔˈaf אַף nose יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in עַמֹּ֑ו ʕammˈô עַם people וַ֝ ˈwa וְ and יְתָעֵ֗ב yᵊṯāʕˈēv תעב be abhorrent אֶת־ ʔeṯ- אֵת [object marker] נַחֲלָתֹֽו׃ naḥᵃlāṯˈô נַחֲלָה heritage
106:41. et sublevabit pauperem de inopia et ponet quasi gregem familiasAnd he helped the poor out of poverty: and made him families like a flock of sheep.
106:40. And the Lord became furiously angry with his people, and he abhorred his inheritance.
106:40. Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance.
Again, they are minished and brought low through oppression, affliction, and sorrow:

106:39 Уменьшились они и упали от угнетения, бедствия и скорби,
106:40
ἐξεχύθη εκχεω pour out; drained
ἐξουδένωσις εξουδενωσις in; on
ἄρχοντας αρχων ruling; ruler
καὶ και and; even
ἐπλάνησεν πλαναω mislead; wander
αὐτοὺς αυτος he; him
ἐν εν in
ἀβάτῳ αβατος and; even
οὐχ ου not
ὁδῷ οδος way; journey
106:40
וַ wa וְ and
יִּֽחַר־ yyˈiḥar- חרה be hot
אַ֣ף ʔˈaf אַף nose
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
עַמֹּ֑ו ʕammˈô עַם people
וַ֝ ˈwa וְ and
יְתָעֵ֗ב yᵊṯāʕˈēv תעב be abhorrent
אֶת־ ʔeṯ- אֵת [object marker]
נַחֲלָתֹֽו׃ naḥᵃlāṯˈô נַחֲלָה heritage
106:41. et sublevabit pauperem de inopia et ponet quasi gregem familias
And he helped the poor out of poverty: and made him families like a flock of sheep.
106:40. And the Lord became furiously angry with his people, and he abhorred his inheritance.
106:40. Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance.
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Adam Clarke: Commentary on the Bible - 1831
107:40: He poureth contempt upon princes - How many have lately been raised from nothing, and set upon thrones! And how many have been cast down from thrones, and reduced to nothing! And where are now those mighty troublers of the earth? On both sides they are in general gone to give an account of themselves to God. And what an account!
Where there is no way - Who can consider the fate of the late emperor of the French, Napoleon, without seeing the hand of God in his downfall! All the powers of Europe were leagued against him in vain, they were as stubble to his bow. "He came, He saw, and He conquered" almost every where, till God, by a Russian Frost, destroyed his tens of thousands of veteran troops. And afterwards his armies of raw conscripts would have over-matched the world had not a particular providence intervened at Waterloo, when all the skill and valor of his opponents had been nearly reduced to nothing. How terrible art thou, O Lord, in thy judgments! Thou art fearful in praises, doing wonders.
The dreary rock of St. Helena, where there was no way, saw a period to the mighty conqueror, who had strode over all the countries of Europe!
Albert Barnes: Notes on the Bible - 1834
107:40: He poureth contempt upon princes - He treats them as if they were common people; he pays no regard in his providence to their station and rank. They are subjected to the same needs as others; they meet with Rev_erses like others; they become captives like others; they sicken and die like others; they are laid in the grave like others; and, with the same offensiveness, they turn back to dust. Between monarchs and their subjects, masters and their slaves, mistresses and their handmaidens, rich men and poor men, beauty and deformity, there is no distinction in the pains of sickness, in the pangs of dying, in the loathsomeness of the grave. The process of corruption goes on in the most splendid coffin, and beneath the most costly monument which art and wealth can rear, as well as in the plainest coffin, and in the grave marked by no stone or memorial. What can more strikingly show "contempt" for the trappings of royalty, for the adornings of wealth, for the stars and garters of nobility, for coronets and crowns, for the diamonds, the pearls, and the gold that decorate beauty, than that which occurs "in a grave!" The very language used here, alike in the Hebrew and in our translation, is found in Job 12:21. The word rendered "princes" properly means "willing, voluntary, prompt;" and is then applied to the generous, to the noble-minded, to those who give liberally. It then denotes one of noble rank, as the idea of rank in the mind of the Orientals was closely connected with the notion of liberality in giving. Thus it comes to demote one of noble birth, and might be applied to any of exalted rank.
And causeth them to wander in the wilderness - Margin, "void place." The Hebrew word - תהו tô hû - means properly wasteness, desolateness; emptiness, vanity. See Gen 1:2; Job 26:7; Isa 41:29; Isa 44:9; Isa 49:4. Here it means an empty, uninhabited place; a place where there is no path to guide; a land of desolation. The reference seems to be to the world beyond the grave; the land of shadows and night. Compare the notes at Job 10:21-22.
Where there is no way - literally, "no way." That is, no well-trodden path. All must soon go to that pathless world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:40: poureth: Job 12:21, Job 12:24; Isa 23:8, Isa 23:9
contempt: Psa 78:66; Exo 8:3, Exo 8:17, Exo 8:24; Jos 10:24-26; Jdg 1:6, Jdg 1:7, Jdg 4:21; Sa1 5:9, Sa1 6:4; Kg1 21:19; Kg2 9:35-37; Dan 4:33, Dan 5:5, Dan 5:6, Dan 5:18-30; Act 12:23; Rev 19:18
causeth: Psa 107:4; Job 12:24; Jer 13:15-18
wilderness: or, void place
Geneva 1599
107:40 He poureth (t) contempt upon princes, and causeth them to wander in the wilderness, [where there is] no way.
(t) For their wickedness and tyranny he causes the people and subjects to contemn them.
John Gill
107:40 He poureth contempt upon princes,.... That is, the Lord does, who is above them; he laughs at them, and has them in derision, when they are raging against his people, cause, and interest; he sets them up and pulls them down at his pleasure; he hurls them from their seats and thrones, and makes them contemptible to their subjects; he sometimes brings them to a shameful end, as Herod, who was eaten with worms; and wicked princes, if they are not brought to disgrace in this world, they will rise to shame and everlasting contempt in the other; and will stand with the meanest and lowest before the Judge of the whole earth; and seek to the rocks and mountains to cover them from his wrath. This particularly will be true of the antichristian princes, when the vials of God's wrath will be poured out upon them, Rev_ 16:1.
And causeth them to wander in the wilderness; where there is no way; no beaten track or path; whither being driven out of their kingdoms, they flee for shelter, and wander about in untrodden paths; as Nebuchadnezzar, when he was driven from men, and had his dwelling with the beasts of the field: or this may be interpreted, as it is by Aben Ezra and Kimchi, the infatuation of their wisdom, and of their being left without counsel, and erring through it; being at their wits' end, not knowing what step to take, or measures to concert; being in a maze, in a wilderness, at an entire loss what they should do; see Job 12:17.
John Wesley
107:40 Contempt - Renders them despicable. Wander - Banishes them from their own courts and kingdoms, and forces them to flee into desolate wildernesses for shelter.
Robert Jamieson, A. R. Fausset and David Brown
107:40 wander . . . wilderness--reduced to misery (Job 12:24).
106:40106:40: Եկն անարգութիւն ՚ի վերայ իշխանաց նոցա, մոլորեցոյց զնոսա յանապատի եւ ո՛չ ՚ի ճանապարհի։
40 Անարգանք թափուեց նրանց իշխանների վրայ, Տէրը մոլորեցրեց նրանց ճանապարհազուրկ անապատներում:
40 Անարգանք կը թափէ իշխաններուն վրայ Ու զանոնք ճամբայ չունեցող անապատի մէջ կը մոլորեցնէ։
Եկն անարգութիւն ի վերայ իշխանաց նոցա, մոլորեցոյց զնոսա յանապատի եւ ոչ ի ճանապարհի:

106:40: Եկն անարգութիւն ՚ի վերայ իշխանաց նոցա, մոլորեցոյց զնոսա յանապատի եւ ո՛չ ՚ի ճանապարհի։
40 Անարգանք թափուեց նրանց իշխանների վրայ, Տէրը մոլորեցրեց նրանց ճանապարհազուրկ անապատներում:
40 Անարգանք կը թափէ իշխաններուն վրայ Ու զանոնք ճամբայ չունեցող անապատի մէջ կը մոլորեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
106:40106:40 Он изливает бесчестие на князей и оставляет их блуждать в пустыне, где нет путей.
106:41 καὶ και and; even ἐβοήθησεν βοηθεω help πένητι πενης poor ἐκ εκ from; out of πτωχείας πτωχεια bankruptcy καὶ και and; even ἔθετο τιθημι put; make ὡς ως.1 as; how πρόβατα προβατον sheep πατριάς πατρια lineage; family line
106:41 וַ wa וְ and יִּתְּנֵ֥ם yyittᵊnˌēm נתן give בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand גֹּויִ֑ם gôyˈim גֹּוי people וַֽ wˈa וְ and יִּמְשְׁל֥וּ yyimšᵊlˌû משׁל rule בָ֝הֶ֗ם ˈvāhˈem בְּ in שֹׂנְאֵיהֶֽם׃ śōnᵊʔêhˈem שׂנא hate
106:42. videbunt recti et laetabuntur et omnis iniquitas contrahet os suumThe just shall see, and shall rejoice, and all iniquity shall stop her mouth.
106:41. And he delivered them into the hands of the nations. And those who hated them became rulers over them.
106:41. And he gave them into the hand of the heathen; and they that hated them ruled over them.
He poureth contempt upon princes, and causeth them to wander in the wilderness, [where there is] no way:

106:40 Он изливает бесчестие на князей и оставляет их блуждать в пустыне, где нет путей.
106:41
καὶ και and; even
ἐβοήθησεν βοηθεω help
πένητι πενης poor
ἐκ εκ from; out of
πτωχείας πτωχεια bankruptcy
καὶ και and; even
ἔθετο τιθημι put; make
ὡς ως.1 as; how
πρόβατα προβατον sheep
πατριάς πατρια lineage; family line
106:41
וַ wa וְ and
יִּתְּנֵ֥ם yyittᵊnˌēm נתן give
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
גֹּויִ֑ם gôyˈim גֹּוי people
וַֽ wˈa וְ and
יִּמְשְׁל֥וּ yyimšᵊlˌû משׁל rule
בָ֝הֶ֗ם ˈvāhˈem בְּ in
שֹׂנְאֵיהֶֽם׃ śōnᵊʔêhˈem שׂנא hate
106:42. videbunt recti et laetabuntur et omnis iniquitas contrahet os suum
The just shall see, and shall rejoice, and all iniquity shall stop her mouth.
106:41. And he delivered them into the hands of the nations. And those who hated them became rulers over them.
106:41. And he gave them into the hand of the heathen; and they that hated them ruled over them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
107:41: Yet setteth he the poor on high - This probably refers to the case of the Israelites and their restoration from captivity. But these are incidents which frequently occur, and mark the superintendence of a benign Providence, and the hand of a just God; and are applicable to a multitude of cases.
Albert Barnes: Notes on the Bible - 1834
107:41: Yet setteth he the poor on high from affliction - Margin, "after." The sense is not materially different. The idea is, that while he thus humbles princes, bringing them down from their lofty position, he has respect to the poor in their condition of suffering and trial, and raises them from that depressed state, and gives them prosperity. Thus he orders the circumstances of people, and shows his sovereignty.
And maketh him families like flock - Numerous as a flock. Large families were accounted a blessing among the Hebrews. See the notes at Psa 107:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:41: setteth: Psa 113:7, Psa 113:8; Rut 4:14-17; Sa1 2:8; Est 8:15-17; Job 5:11, Job 8:7, Job 11:15-19; Job 42:10-12; Jer 52:31-34; Jam 5:11
from: or, after
maketh: Psa 78:52, Psa 128:6; Gen 23:5-7, Gen 48:11; Sa1 2:21; Job 21:11, Job 42:16; Pro 17:6; Isa 49:20-22
John Gill
107:41 Yet setteth he the poor on high from affliction,.... On the other hand, the Lord sometimes exalteth men of low degree, raiseth men of mean extract and parentage, who have made a poor figure in life, to high places of honour, free from adversity and distress; as David from the sheepfold, and from following the ewes great with young, to be king of Israel. This may be applied to the saints and people of God, who for the most part are poor in purse, the poor of this world, whom he chooses, calls, and saves; poor knowledge, capacity, and gifts; poor as to their spiritual circumstances, having neither food nor clothing, nor money to buy either; poor in spirit, and sensible of it; and poor by reason of afflictions: these the Lord sets on high, sets them among the princes of his people, makes them kings and priests; sets them on Christ the Rock, who is higher than they, higher than the angels and than the heavens; sets them above the angels, their nature being advanced above theirs in Christ, and they being represented by him in heavenly places; and standing in the relation of sons to God, and of spouse and bride to Christ, and angels being their ministering servants; and ere long they will be set on thrones, and have a crown of glory, life, and righteousness, put upon them, and be possessed of an everlasting kingdom, and be out of the reach of affliction. They are not clear of it in this world; it is needful for them, they are appointed to it, and through it they must enter the kingdom; but then they will come out of all tribulation, and there will be no more pain, sorrow, and death: it may be rendered, "after affliction", after their time of affliction is over, then God will exalt and glorify them; see 1Pet 5:10, this may respect the prosperity of the church in the latter day; see Dan 7:27.
And maketh him families like a flock; that is, the Lord makes the poor families like a flock of sheep, so greatly does he increase them; this is a very apt figure that is here used, since the people of God are often compared to sheep, and to a flock of them; and these are creatures that greatly increase; and here it denotes the large number of the saints, as in the first times of the Gospel, both in Judea and in the Gentile world; and as it will be in the latter day, when they shall be multiplied and not be few, glorified and not be small; and that they should be branched out into families, or particular churches, which, like families, consist of children, young men, and fathers, of which Christ is master, and ministers stewards; so it has been from the beginning of the Gospel dispensation and will be much more so in the latter day, when the earth will be full of these families every where. The Targum introduces this verse thus,
"when they turn to the law he setteth, &c.''
106:41106:41: Օգնեաց տնանկին յաղքատութեան իւրեանց, առաջնորդեաց որպէս խաշին ազգի նոցա[7470]։ [7470] Ոմանք.Յաղքատութեան առաջնորդեաց... ազգաց նոցա։
41 Տնանկներին օգնեց աղքատութեան մէջ, ոչխարների պէս առաջնորդեց նրանց, որ ազգ դառնան:
41 Բայց աղքատը խեղճութենէ կը բարձրացնէ Եւ անոր տոհմերը ոչխարներու հօտի պէս կ’ընէ։
Օգնեաց տնանկին յաղքատութեան, եւ առաջնորդեաց որպէս խաշին ազգի նոցա:

106:41: Օգնեաց տնանկին յաղքատութեան իւրեանց, առաջնորդեաց որպէս խաշին ազգի նոցա[7470]։
[7470] Ոմանք.Յաղքատութեան առաջնորդեաց... ազգաց նոցա։
41 Տնանկներին օգնեց աղքատութեան մէջ, ոչխարների պէս առաջնորդեց նրանց, որ ազգ դառնան:
41 Բայց աղքատը խեղճութենէ կը բարձրացնէ Եւ անոր տոհմերը ոչխարներու հօտի պէս կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
106:41106:41 Бедного же извлекает из бедствия и умножает род его, как стада овец.
106:42 ὄψονται οραω view; see εὐθεῖς ευθυς straight; directly καὶ και and; even εὐφρανθήσονται ευφραινω celebrate; cheer καὶ και and; even πᾶσα πας all; every ἀνομία ανομια lawlessness ἐμφράξει εμφρασσω the στόμα στομα mouth; edge αὐτῆς αυτος he; him
106:42 וַ wa וְ and יִּלְחָצ֥וּם yyilḥāṣˌûm לחץ press אֹויְבֵיהֶ֑ם ʔôyᵊvêhˈem איב be hostile וַ֝ ˈwa וְ and יִּכָּנְע֗וּ yyikkonʕˈû כנע be humble תַּ֣חַת tˈaḥaṯ תַּחַת under part יָדָֽם׃ yāḏˈām יָד hand
106:43. quis sapiens et custodiet haec et intellegent misericordias DominiWho is wise, and will keep these things; and will understand the mercies of the Lord?
106:42. And their enemies afflicted them, and they were humbled under their hands.
106:42. Their enemies also oppressed them, and they were brought into subjection under their hand.
Yet setteth he the poor on high from affliction, and maketh [him] families like a flock:

106:41 Бедного же извлекает из бедствия и умножает род его, как стада овец.
106:42
ὄψονται οραω view; see
εὐθεῖς ευθυς straight; directly
καὶ και and; even
εὐφρανθήσονται ευφραινω celebrate; cheer
καὶ και and; even
πᾶσα πας all; every
ἀνομία ανομια lawlessness
ἐμφράξει εμφρασσω the
στόμα στομα mouth; edge
αὐτῆς αυτος he; him
106:42
וַ wa וְ and
יִּלְחָצ֥וּם yyilḥāṣˌûm לחץ press
אֹויְבֵיהֶ֑ם ʔôyᵊvêhˈem איב be hostile
וַ֝ ˈwa וְ and
יִּכָּנְע֗וּ yyikkonʕˈû כנע be humble
תַּ֣חַת tˈaḥaṯ תַּחַת under part
יָדָֽם׃ yāḏˈām יָד hand
106:43. quis sapiens et custodiet haec et intellegent misericordias Domini
Who is wise, and will keep these things; and will understand the mercies of the Lord?
106:42. And their enemies afflicted them, and they were humbled under their hands.
106:42. Their enemies also oppressed them, and they were brought into subjection under their hand.
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Adam Clarke: Commentary on the Bible - 1831
107:42: The righteous shall see it - The wicked are as inconsiderate as they are obstinate and headstrong.
And rejoice - To have such ample proofs that God ruleth in the earth, and that none that trust in him shall be desolate.
All iniquity shall stop her mouth - God's judgments and mercies are so evident, and so distinctly marked, that atheism, infidelity, and irreligion are confounded, and the cause of error and falsehood has become hopeless. It was only the mouth that could do any thing; and that only by lies, calumnies, and blasphemies: but God closes this mouth, pours contempt upon the head and judgment upon the heart. This may also be applied to the case of the Israelttes and the Babylonians. The former, when they turned to God, became righteous; the latter were a personification of all iniquity.
Albert Barnes: Notes on the Bible - 1834
107:42: The righteous shall see it, and rejoice - Shall see all these changes; shall see in their own case the proofs of the divine favor. They shall thus have occasion for praise.
And all iniquity shall stop her mouth - The wicked shall be silenced; they shall be dumb. The righteous shall find, in these varied scenes, occasion for praise and joy; the wicked shall be able to find no occasion for complaining or murmuring. The divine dealings shall be manifestly so just, and so worthy of universal approval, that, even though the wicked are disposed to complain against God, they will be able to find nothing which will justify them in such complaints.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:42: righteous: Psa 52:6, Psa 58:10, Psa 58:11; Job 22:19; Isa 66:10, Isa 66:11, Isa 66:14
iniquity: Psa 63:11, Psa 112:10; Exo 11:7; Job 5:15, Job 5:16; Pro 10:11; Rom 3:19
Geneva 1599
107:42 The (u) righteous shall see [it], and rejoice: and all iniquity shall stop her mouth.
(u) They whose faith is lightened by God's spirit, will rejoice to see God's judgments against the wicked and ungodly.
John Gill
107:42 The righteous shall see it, and rejoice,.... Shall see the increase and prosperity of the saints, the glory of the church in the latter day, and rejoice at it; the judgments of God upon the wicked, upon antichristian princes and states, and rejoice on that account; see Rev_ 18:20 and the several deliverances of persons in distress before mentioned, and rejoice with them that rejoice; which is what good men ought to do, Rom 12:15.
And all iniquity shall stop her mouth; men of iniquity, very bad men, the man of sin and his followers, and all profane and atheistical persons, who will be silenced and have nothing to say against the providence of God; will be confounded, and through shame lay their hand on their mouths and be struck with admiration at the wonderful things done by the Lord for his people; nor will they have anything to say against their own condemnation.
Robert Jamieson, A. R. Fausset and David Brown
107:42 In this providential government, good men will rejoice, and the cavils of the wicked will be stopped (Job 5:16; Is 52:15), and all who take right views will appreciate God's unfailing mercy and unbounded love.
106:42106:42: Տեսցե՛ն ուղիղք եւ ուրա՛խ եղիցին, եւ ամենայն անօրէն խցցէ՛ զբերան իւր։
42 Թող արդարները տեսնեն եւ ուրախանան, եւ բոլոր անօրէնները փակեն բերաններն իրենց:
42 Ուղիղները պիտի տեսնեն եւ ուրախանան Բայց ամէն անօրէնութիւն իր բերանը պիտի գոցէ։
Տեսցեն ուղիղք եւ ուրախ եղիցին, եւ ամենայն անօրէն խցցէ զբերան իւր:

106:42: Տեսցե՛ն ուղիղք եւ ուրա՛խ եղիցին, եւ ամենայն անօրէն խցցէ՛ զբերան իւր։
42 Թող արդարները տեսնեն եւ ուրախանան, եւ բոլոր անօրէնները փակեն բերաններն իրենց:
42 Ուղիղները պիտի տեսնեն եւ ուրախանան Բայց ամէն անօրէնութիւն իր բերանը պիտի գոցէ։
zohrab-1805▾ eastern-1994▾ western am▾
106:42106:42 Праведники видят сие и радуются, а всякое нечестие заграждает уста свои.
106:43 τίς τις.1 who?; what? σοφὸς σοφος wise καὶ και and; even φυλάξει φυλασσω guard; keep ταῦτα ουτος this; he καὶ και and; even συνήσουσιν συνιημι comprehend τὰ ο the ἐλέη ελεος mercy τοῦ ο the κυρίου κυριος lord; master
106:43 פְּעָמִ֥ים pᵊʕāmˌîm פַּעַם foot רַבֹּ֗ות rabbˈôṯ רַב much יַצִּ֫ילֵ֥ם yaṣṣˈîlˌēm נצל deliver וְ֭ ˈw וְ and הֵמָּה hēmmˌā הֵמָּה they יַמְר֣וּ yamrˈû מרה rebel בַ va בְּ in עֲצָתָ֑ם ʕᵃṣāṯˈām עֵצָה rebellion וַ֝ ˈwa וְ and יָּמֹ֗כּוּ yyāmˈōkkû מכך sink בַּ ba בְּ in עֲוֹנָֽם׃ ʕᵃwōnˈām עָוֹן sin
106:43. Many times, he delivered them. Yet they provoked him with their counsel, and they were brought low by their iniquities.
106:43. Many times did he deliver them; but they provoked [him] with their counsel, and were brought low for their iniquity.
The righteous shall see [it], and rejoice: and all iniquity shall stop her mouth:

106:42 Праведники видят сие и радуются, а всякое нечестие заграждает уста свои.
106:43
τίς τις.1 who?; what?
σοφὸς σοφος wise
καὶ και and; even
φυλάξει φυλασσω guard; keep
ταῦτα ουτος this; he
καὶ και and; even
συνήσουσιν συνιημι comprehend
τὰ ο the
ἐλέη ελεος mercy
τοῦ ο the
κυρίου κυριος lord; master
106:43
פְּעָמִ֥ים pᵊʕāmˌîm פַּעַם foot
רַבֹּ֗ות rabbˈôṯ רַב much
יַצִּ֫ילֵ֥ם yaṣṣˈîlˌēm נצל deliver
וְ֭ ˈw וְ and
הֵמָּה hēmmˌā הֵמָּה they
יַמְר֣וּ yamrˈû מרה rebel
בַ va בְּ in
עֲצָתָ֑ם ʕᵃṣāṯˈām עֵצָה rebellion
וַ֝ ˈwa וְ and
יָּמֹ֗כּוּ yyāmˈōkkû מכך sink
בַּ ba בְּ in
עֲוֹנָֽם׃ ʕᵃwōnˈām עָוֹן sin
106:43. Many times, he delivered them. Yet they provoked him with their counsel, and they were brought low by their iniquities.
106:43. Many times did he deliver them; but they provoked [him] with their counsel, and were brought low for their iniquity.
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jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
107:43: Whoso is wise - That is, He that is wise, he that fears God, and regards the operation of his hand will observe - lay up and keep, these things. He will hide them in his heart, that he sin not against Jehovah. He will encourage himself in the Lord, because he finds that he is a never-failing spring of goodness to the righteous.
They shall understand the lovinq-kindness of the Lord - חסדי יהוה chasdey Yehovah, the exuberant goodness of Jehovah. This is his peculiar and most prominent characteristic among men; for "judgment is his strange work." What a wonderful discourse on Divine Providence, and God's management of the world, does this inimitable Psalm contain! The ignorant cannot read it without profit; and by the study of it, the wise man will become yet wiser.
Albert Barnes: Notes on the Bible - 1834
107:43: Whoso is wise - All who are truly wise. That is, all who have a proper understanding of things, or who are disposed to look at them aright.
And will observe these things - Will attentively consider them; will reason upon them correctly; will draw just conclusions from them; will allow them to produce their "proper" impression on the mind. The meaning is, that these things would not be understood at a glance, or by a hasty and cursory observation, but that all who would take time to study them would see in them such proofs of wisdom and goodness that they could not fail to come to the conclusion that God is worthy of confidence and love.
Even they shall understand the lovingkindness of the Lord - They will perceive that God is a merciful Being; that he seeks the welfare of the universe; that he desires the good of all; that the whole system is so arranged as to be adapted to secure the greatest good in the universe. No one can study the works of God, or mark the events of his providence, without perceiving that there are "innumerable" arrangements which have no other end than to produce happiness; which can be explained only on the supposition that God is a benevolent Being; which would not exist under the government of a malevolent being. And, although there are things which seem to be arrangements to cause suffering, and although sin and misery have been allowed to come into the world, yet we are not in circumstances to enable us to show that, in some way, these may not be consistent with a desire to promote the happiness of the universe, or that there may not be some explanation, at prosent too high for us, which will show that the principle of benevolence is applicable to all the works of God. Meantime, where we can - as we can in numberless cases - see the proofs of benevolence, let us praise God; where we cannot, let us silently trust him, and believe that there will yet be some way in which we may see this as the angels now see it, and, like them, praise him for what now seems to us to be dark and incomprehensible. There is an "eternity" before us in which to study the works of God, and it would not be strange if in that eternity we may learn things about God which we cannot understand now, or if in that eternity things now to us as dark as midnight may be made clear as noonday. How many things incomprehensible to us in childhood, become clear in riper years!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
107:43: is wise: Psa 28:5, Psa 64:9; Isa 5:12; Jer 9:12; Dan 10:12; Hos 14:9
they shall understand: Psa 50:23; Jer 9:24; Eph 3:18, Eph 3:19
John Gill
107:43 Whoso is wise,.... Or as it may be read interrogatively, "who is wise?" as in Jer 9:12, that is, spiritually wise, wise unto salvation; who is made to know wisdom in the hidden part; for not such as are possessed of natural wisdom, or worldly wise men, much less who are wise to do evil, are here meant.
And will observe these things; the remarkable appearances of divine Providence to persons in distress; the various changes and vicissitudes in the world; the several afflictions of God's people, and their deliverances out of them; the wonderful works of God in nature, providence, and grace; these will be observed, taken notice of, laid up in the mind, and kept by such who are truly wise, who know how to make a right use and proper improvement of them.
Even they shall understand the lovingkindness of the Lord; everyone of the wise men; they will perceive the kindness of God unto all men, in the several dispensations of his providence towards them, and his special love and kindness towards his own people, even in all their afflictions; they will perceive this to be at the bottom of every mercy and blessing; they will understand more of the nature and excellency of it, and know more of the love of God and Christ, which passeth knowledge. Or "the kindnesses of the Lord shall be understood": that is, by wise men; so R. Moses in Aben Ezra renders the words.
106:43106:43: Ո՛վ է իմաստուն որ պահեսցէ զայս, եւ ՚ի միտ առցէ զողորմութիւնս Տեառն։ Տունք. խբ̃։
43 Ո՞վ է իմաստունն այն, որ պիտի պահպանի սա, եւ հասկանայ ողորմութիւնը Տիրոջ:
43 Ո՞վ է իմաստուն՝ որ այս բաները պահէ։Անիկա Տէրոջը ողորմութիւնները պիտի հասկնայ։
Ո՞վ է իմաստուն որ պահեսցէ զայս, եւ ի միտ առցէ զողորմութիւնս Տեառն:

106:43: Ո՛վ է իմաստուն որ պահեսցէ զայս, եւ ՚ի միտ առցէ զողորմութիւնս Տեառն։ Տունք. խբ̃։
43 Ո՞վ է իմաստունն այն, որ պիտի պահպանի սա, եւ հասկանայ ողորմութիւնը Տիրոջ:
43 Ո՞վ է իմաստուն՝ որ այս բաները պահէ։Անիկա Տէրոջը ողորմութիւնները պիտի հասկնայ։
zohrab-1805▾ eastern-1994▾ western am▾
106:43106:43 Кто мудр, тот заметит сие и уразумеет милость Господа.
106:44 וַ֭ ˈwa וְ and יַּרְא yyar ראה see בַּ ba בְּ in † הַ the צַּ֣ר ṣṣˈar צַר narrow לָהֶ֑ם lāhˈem לְ to בְּ֝ ˈbᵊ בְּ in שָׁמְעֹ֗ו šomʕˈô שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] רִנָּתָֽם׃ rinnāṯˈām רִנָּה cry of joy
106:44. And he saw that they were in tribulation, and he heard their prayer.
106:44. Nevertheless he regarded their affliction, when he heard their cry:
Whoso [is] wise, and will observe these [things], even they shall understand the lovingkindness of the LORD:

106:43 Кто мудр, тот заметит сие и уразумеет милость Господа.
106:44
וַ֭ ˈwa וְ and
יַּרְא yyar ראה see
בַּ ba בְּ in
הַ the
צַּ֣ר ṣṣˈar צַר narrow
לָהֶ֑ם lāhˈem לְ to
בְּ֝ ˈbᵊ בְּ in
שָׁמְעֹ֗ו šomʕˈô שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
רִנָּתָֽם׃ rinnāṯˈām רִנָּה cry of joy
106:44. And he saw that they were in tribulation, and he heard their prayer.
106:44. Nevertheless he regarded their affliction, when he heard their cry:
ru▾ bhs-gloss▾ catholic_pdv▾ kjv_1900▾