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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Означенный псалом, как и последующий 111, алфавитный. Все содержание псалма - радостное, от воспоминаний о тех великих благодеяниях, которые Господь ранее обильно изливал на свой народ и от того "избавления", которое этот народ получил теперь. Под последним нужно видеть избавление от плена вавилонского. Последний стих псалма представляет тему, подробно раскрытую в следующем псалме, что указывает на тесную связь этих псалмов между собою на происхождение их от одного автора и в одно время. Так как тот образ благочестивого человека, который нарисован в псалме 111, вполне осуществлен в личном характере и деятельности Неемии, то, принимая во внимание как это, так и указание на избавление (CX:9), означенные псалмы можно считать написанными во время Неемии кем-либо из благочестивых евреев, пожелавших в деятельности этого ревностного поборника благочестия и служителя Иеговы указать пример для подражания всем евреям.

Славлю Господа за все великие дела, проявленные Им над народом еврейским. Он щедр, тверд в своих обетованиях, прав и истинен. Он избавил Свой народ и сделал Свое имя страшным (1-9). Пред ним должно благоговеть, и страх Господень есть начало мудрости, проявляющейся в исполнении Его заповедей (10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This and divers of the psalms that follow it seem to have been penned by David for the service of the church in their solemn feasts, and not upon any particular occasion. This is a psalm of praise. The title of it is "Hallelujah--Praise you the Lord," intimating that we must address ourselves to the use of this psalm with hearts disposed to praise God. It is composed alphabetically, each sentence beginning with a several letter of the Hebrew alphabet, in order exactly, two sentences to each verse, and three a piece to the last two. The psalmist, exhorting to praise God, I. Sets himself for an example, ver. 1. II. Furnishes us with matter for praise from the works of God. 1. The greatness of his works and the glory of them. 2. The righteousness of them. 3. The goodness of them. 4. The power of them. 5. The conformity of them to his word of promise. 6. The perpetuity of them. These observations are intermixed, ver. 2-9. III. He recommends the holy fear of God, and conscientious obedience to his commands, as the most acceptable way of praising God, ver. 10.
Adam Clarke: Commentary on the Bible - 1831
The psalmist praises the Lord, and extols his works as great, honorable, glorious, and magnificent, Psa 111:1-4; his providence and kindness to his followers, Psa 111:5-8; the redemption he has granted to his people, Psa 111:9. The fear of the Lord is the beginning of wisdom, Psa 111:10.
This is one of the alphabetical or acrostic Psalms: but it is rather different from those we have already seen, as the first eight verses contain each two members; and each member commences with a consecutive letter of the Hebrew alphabet. But the two last verses are composed of three members each, characterized the same way, making twenty-two members or hemistichs in the whole, to each of which a consecutive letter of the alphabet is prefixed. But this division is not proper: it should follow the arrangement in the Hebrew poetry, where every hemistich stands by itself, and each contains a complete sense. The Psalm has no title in the Hebrew, unless the word Hallelujah be considered as such; and the thanksgivings which it contains were probably composed for the benefit of the Jews after their return from captivity.
Albert Barnes: Notes on the Bible - 1834
111:0: The author of this psalm is unknown, as is the occasion on which it was composed. It is one of the psalms, of which there are in all ten in number, that commence with the phrase "Hallelu-jah" in the Hebrew; in our version rendered, "Praise ye the Lord." Those psalms are Ps. 106; Psa 111:1-10; Psa 112:1-10; Psa 113:1-9; Ps. 135; Psa 146:1-10; Ps. 147; Psa 148:1-14; Psa 149:1-9; and Psa 150:1-6 : The use of this phrase shows that the psalms where it is found were designed for public worship. It is probable that this was one of the later psalms - a fact that might be indicated by the very use of this phrase "Hallelujah." Venema supposes that it was composed in the time of the Maccabees, but of this there is no evidence.
This is one of the alphabetical psalms. In that class of psalms there is considerable variety. In some a letter of the Hebrew alphabet commences each verse in the psalm; in others, the successive letters of the alphabet begin each two or three verses in succession, or, as in Ps. 119; eight verses in succession; in others, the successive letters of the alphabet are used in the beginning of separate clauses of the "verses" of a psalm.
The peculiarity of this psalm is that the first eight verses of the psalm contain "two" clauses, beginning with the letters of the alphabet taken in their order; the last two verses, "three". Why this arrangement was adopted, it is impossible now to determine - as it is in regard to "many" things which are thought to be beauties in poetry. There is very much in the measure, the rhythm, the rhyme, of modern poetry, that is quite as artificial, and quite as inexplicable, as this.
The psalm is call to the praise of God on account of his "works," and is designed to suggest grounds of confidence in him as drawn "from" those works. It is, therefore, of universal applicability; and may be used in any nation, at any time, and among any people. It is a psalm which may be translated into all the languages of the world, and whatever language people may speak, it would exppress in their own tongue what they have occasion to give thanks for in the various lands where they dwell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 111:1, The psalmist by his example incites others to praise God for his glorious, Psa 111:5, and gracious works; Psa 111:10, The fear of God breeds true wisdom.
Carl Friedrich Keil and Franz Delitzsch

Alphabetical Song in Praise of God
With Ps 111:1-10 begins a trilogy of Hallelujah-Psalms. It may be appended to Ps 110:1-7, because it places the "for ever" of Ps 110:4 in broader light in relation to the history of redemption, by stringing praise upon praise of the deeds of Jahve and of His appointments. It stands in the closest relationship to Ps 112:1-10. Whilst Ps 111:1-10, as Hitzig correctly says, celebrates the glory, might, and loving-kindness of Jahve in the circle of the "upright," Ps 112:1-10 celebrates the glory flowing therefrom and the happiness of the "upright" themselves, of those who fear Jahve. The two Psalms are twin in form as in contents. They are a mixture of materials taken from older Psalms and gnomical utterances; both are sententious, and both alphabetical. Each consists of twenty-two lines with the twenty-two letters of the alphabet at the beginning,
(Note: Bttcher transposes the verses in Ps 111:1-10, and in Ps 112:5 corrects יכלכל into וכלכל; in the warmth of his critical zeal he runs against the boundary-posts of the letters marking the order, without observing it.)
and every line for the most part consists of three words. Both songs are only chains of acrostic lines without any strophic grouping, and therefore cannot be divided out. The analogous accentuation shows how strong is the impression of the close relationship of this twin pair; and both Psalms also close, in Ps 111:9 and Ps 111:10, with two verses of three members, being up to this point divided into verses of two members.
John Gill
INTRODUCTION TO PSALM 111
This psalm, though without a name, is thought to be penned by David; it is composed in an artificial manner, in an alphabetical order, each clause or sentence beginning with a letter of the Hebrew alphabet in course, till the whole is finished; this perhaps was done to recommend the psalm, to make it more observed, and to help the memory; the general design of it is to excite to praise the Lord, from the consideration of his great and wonderful works.
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110:0110:0 Аллилуия.
110:1 αλληλουια αλληλουια haleluyah ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you κύριε κυριος lord; master ἐν εν in ὅλῃ ολος whole; wholly καρδίᾳ καρδια heart μου μου of me; mine ἐν εν in βουλῇ βουλη intent εὐθείων ευθυς straight; directly καὶ και and; even συναγωγῇ συναγωγη gathering
110:1 לְ lᵊ לְ to דָוִ֗ד ḏāwˈiḏ דָּוִד David מִ֫זְמֹ֥ור mˈizmˌôr מִזְמֹור psalm נְאֻ֤ם nᵊʔˈum נְאֻם speech יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH לַֽ lˈa לְ to אדֹנִ֗י ʔḏōnˈî אָדֹון lord שֵׁ֥ב šˌēv ישׁב sit לִֽ lˈi לְ to ימִינִ֑י ymînˈî יָמִין right-hand side עַד־ ʕaḏ- עַד unto אָשִׁ֥ית ʔāšˌîṯ שׁית put אֹ֝יְבֶ֗יךָ ˈʔōyᵊvˈeʸḵā איב be hostile הֲדֹ֣ם hᵃḏˈōm הֲדֹם foot-stool לְ lᵊ לְ to רַגְלֶֽיךָ׃ raḡlˈeʸḵā רֶגֶל foot
110:1. alleluia aleph confitebor Domino in toto corde beth in consilio iustorum et congregationeI will praise thee, O Lord, with my whole heart; in the council of the just, and in the congregation.
1. Praise ye the LORD. I will give thanks unto the LORD with my whole heart, in the council of the upright, and in the congregation.
110:1. A Psalm of David. The Lord said to my Lord, “Sit at my right hand, until I make your enemies your footstool.”
110:1. A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
KJV Chapter [111][1] Praise ye the LORD:

110:0 Аллилуия.
110:1
αλληλουια αλληλουια haleluyah
ἐξομολογήσομαί εξομολογεω concede; confess
σοι σοι you
κύριε κυριος lord; master
ἐν εν in
ὅλῃ ολος whole; wholly
καρδίᾳ καρδια heart
μου μου of me; mine
ἐν εν in
βουλῇ βουλη intent
εὐθείων ευθυς straight; directly
καὶ και and; even
συναγωγῇ συναγωγη gathering
110:1
לְ lᵊ לְ to
דָוִ֗ד ḏāwˈiḏ דָּוִד David
מִ֫זְמֹ֥ור mˈizmˌôr מִזְמֹור psalm
נְאֻ֤ם nᵊʔˈum נְאֻם speech
יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH
לַֽ lˈa לְ to
אדֹנִ֗י ʔḏōnˈî אָדֹון lord
שֵׁ֥ב šˌēv ישׁב sit
לִֽ lˈi לְ to
ימִינִ֑י ymînˈî יָמִין right-hand side
עַד־ ʕaḏ- עַד unto
אָשִׁ֥ית ʔāšˌîṯ שׁית put
אֹ֝יְבֶ֗יךָ ˈʔōyᵊvˈeʸḵā איב be hostile
הֲדֹ֣ם hᵃḏˈōm הֲדֹם foot-stool
לְ lᵊ לְ to
רַגְלֶֽיךָ׃ raḡlˈeʸḵā רֶגֶל foot
110:1. alleluia aleph confitebor Domino in toto corde beth in consilio iustorum et congregatione
I will praise thee, O Lord, with my whole heart; in the council of the just, and in the congregation.
110:1. A Psalm of David. The Lord said to my Lord, “Sit at my right hand, until I make your enemies your footstool.”
110:1. A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. "Совет праведных" - вероятно, синагогальные собрания, которые упрочились у евреев по выходе из плена. В этих собраниях преимущественно принимали участие ревнители благочестия и книжники. "Собрание" - народное собрание, собрание всех евреев. Писатель приглашает восхвалять Господа везде, где только будут люди.
Adam Clarke: Commentary on the Bible - 1831
111:1: I will praise the Lord with my whole heart - If we profess to "sing to the praise and glory of God," the heart, and the whole heart, without division and distraction, must be employed in the work.
In the assembly - בסוד besod, in the secret assembly - the private religious meetings for the communion of saints. And in the congregation, עדה edah, the general assembly - the public congregation. There were such meetings as the former ever since God had a Church on the earth; and to convey general information, there must be public assemblies.
Albert Barnes: Notes on the Bible - 1834
111:1: Praise ye the Lord - Margin, "Hallelujah." See Psa 106:1.
I will praise the Lord with my whole heart - With undivided affections; holding back nothing. I will allow nothing to be in my heart that would interfere with the fullness of praise; no coldness or dividedness of affection; no love for other things that would deaden my love for God; no suspicion respecting him that would chill my ardor; no unbelief that would drag me down to earth, while the language of my lips ascended to God. See the notes at Psa 86:12.
In the assembly of the upright - With the righteous when they are gathered together for public worship.
And in the congregation - See Psa 22:22, Psa 22:25; Psa 66:13; Psa 89:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
111:1: am 3468, bc 536
Praise ye the Lord: Heb. Hallelujah, Psa 106:1, Psa 106:48; As this is an alphabetical Psalm, every member of each verse beginning consecutively with a letter of the Hebrew alphabet, Hallelujah, which begins with the fifth, must be considered as the title.
I will: Psa 9:1, Psa 103:1, Psa 138:1
assembly: Psa 22:25, Psa 35:18, Psa 40:9, Psa 40:10, Psa 89:5, Psa 89:7, Psa 107:32, Psa 108:3, Psa 109:30, Psa 149:1; Ch1 29:10-20; Ch2 6:3, Ch2 6:4, Ch2 20:26-28
Carl Friedrich Keil and Franz Delitzsch
111:1
That which the poet purposes doing in Ps 111:1, he puts into execution from Ps 111:2 onwards. ועדה, according to Ps 64:7; Ps 118:14, is equivalent to ועדתם. According to Ps 111:10, הפציהם in Ps 111:2 apparently signifies those who find pleasure in them (the works of God); but חפצי = חפצי (like שׂמחי, Is 24:7 = שׂמחי) is less natural than that it should be the construct form of the plural of חפץ, that occurs in three instances, and there was no need for saying that those who make the works of God the object of their research are such as interest themselves in them. We are led to the right meaning by לכל־חפצו in 3Kings 9:11 in comparison with Is 44:28; Is 46:10, cf. Is 53:10, where חפץ signifies God's purpose in accordance with His counsel: constantly searched into, and therefore a worthy object of research (דרשׁ, root דר, to seek to know by rubbing, and in general experimentally, cf. Arab. drâ of knowledge empirically acquired) according to all their aims, i.e., in all phases of that which they have in view. In Ps 111:4 זכר points to the festival which propagates the remembrance of the deeds of God in the Mosaic age; טרף, Ps 111:5, therefore points to the food provided for the Exodus, and to the Passover meal, together with the feast of unleavened bread, this memorial (זכּרון, Ex 12:14) of the exemption in faithfulness to the covenant which was experienced in Egypt. This Psalm, says Luther, looks to me as though it had been composed for the festival of Easter. Even from the time of Theodoret and Augustine the thought of the Eucharist has been connected with Ps 111:5 in the New Testament mind; and it is not without good reason that Ps 111:1-10 has become the Psalm of the church at the celebration of the Lord's Supper. In connection with הגּיד one is reminded of the Pesach-Haggada. The deed of redemption which it relates has a power that continues in operation; for to the church of Jahve is assigned the victory not only over the peoples of Canaan, but over the whole world. The power of Jahve's deeds, which He has made known to His people, and which they tell over again among themselves, aims at giving them the inheritance of the peoples. The works of His hands are truth and right, for they are the realization of that which is true and which lasts and verifies itself, and of that which is right, that triumphantly maintains its ground. His ordinances are נאמנים (occasionally pointed נאמנים), established, attested, in themselves and in their results authorizing a firm confidence in their salutariness (cf. Ps 19:8). סמוּכים, supported, stayed, viz., not outwardly, but in themselves, therefore imperturbable (cf. סמוּך used of the state of mind, Ps 112:8; Is 26:3). עשׂוּים, moulded, arranged, viz., on the part of God, "in truth, and upright;" ישׂר is accusative of the predicate (cf. Ps 119:37), but without its being clear why it is not pointed וישׁר. If we have understood Ps 111:4-6 correctly, then פּדוּת glances back at the deliverance out of Egypt. Upon this followed the ratification of the covenant on Sinai, which still remains inviolable down to the present time of the poet, and has the holiness and terribleness of the divine Name for a guarantee of its inviolability. The fear of Jahve, this holy and terrible God, is the beginning of wisdom - the motto of the Chokma in Job (Job 28:28) and Proverbs (Prov 1:7; Prov 9:10), the Books of the Chokma. Ps 111:10 goes on in this Proverbs-like strain: the fear of God, which manifests itself in obedience, is to those who practise them (the divine precepts, פקודים) שׂכל טּוב (Prov 13:15; Prov 3:4, cf. 2Chron 30:22), a fine sagacity, praiseworthy discernment - such a (dutiful) one partakes of everlasting praise. It is true, in glancing back to Ps 111:3, תּהלּתו seems to refer to God, but a glance forward to Ps 112:3 shows that the praise of him who fears God is meant. The old observation therefore holds good: ubi haec ode desinit, sequens incipit (Bakius).
Geneva 1599
111:1 (a) Praise ye the LORD. I will praise the LORD with [my] whole heart, in the assembly of the upright, and [in] the congregation.
(a) The prophet declares that he will praise God both privately and openly, and that from the heart, as he who consecrates himself wholly and only to God.
John Gill
111:1 Praise ye the Lord,.... Or "hallelujah"; this is the title of the psalm, and is expressive of the subject matter of it; and so it stands in the Targum, Septuagint, Vulgate Latin, Ethiopic, and Arabic versions; as it should, as appears from the psalm being alphabetical; for the first letter of this word is the fifth and not the first of the alphabet; it is wanting in the Syriac version, which gives the title in this manner, without a name, concerning the glorious virtues of
"the works of God; but it exhorts us to give thanks to Christ; and it is said in the person of the apostles.''
I will praise the Lord with my whole heart; the psalmist excites to praise God by his own example; the object of his praise is Jehovah, the self-existent Being, the Being of beings, the author of his Being, and in whom all men live and move, and have their being; the God of their mercies, temporal and spiritual, and therefore should praise him, even Jehovah, Father, Son, and Spirit; especially Jehovah the Messiah may be here intended, whose work of redemption is particularly attended to: the manner in which he determines to perform this service is, "with his whole heart": which ought to be engaged in every religious exercise, even the whole of it, all the powers and faculties of the soul, without being divided between other objects, and distracted or drawn off from the Lord by them; the phrase is not expressive of perfection, which is not to be expected in any duty, but of sincerity and cordial affection. The place where follows,
in the assembly of the upright, and in the congregation: which may signify one and the same; even the place where upright persons assemble and gather together for divine worship, the tabernacle in David's time, and the temple afterwards; and may point at any place of worship in Gospel times, and the people that meet there; who being for the most part upright persons, or in a judgment of charity so accounted, though every individual among them may not be such, are thus called; and that because they have the uprightness, righteousness, and holiness of Christ imputed to them; and have right spirits renewed in them, and so are upright in heart; and, in consequence of this, walk uprightly according to the rules of the Gospel. It may be rendered, as it is by the Targum,
"in the secret (e) of the upright, and the congregation;''
because here the secret of the Lord is made known to his people; the mysteries of his grace are revealed; and his ordinances, which are his counsel, are administered: or it may design some particular friends and acquaintance of the psalmist's, who privately met and took sweet counsel together, and communicated their secrets to one another, as the other word "congregation" may intend the public assembly of the people; and then the sense is, that he would sincerely praise the Lord both in private and public, and that because of his works; as follows.
(e) "in secreto", Pagninus, Montanus, Piscator; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
111:1 The Psalmist celebrates God's gracious dealings with His people, of which a summary statement is given. (Ps 111:1-10)
Praise ye the Lord--or, Hallelujah (Ps 104:35). This seems to serve as a title to those of the later Psalms, which, like this, set forth God's gracious government and its blessed fruits. This praise claims the
whole heart-- (Ps 86:12), and is rendered publicly.
upright--a title of the true Israel (Ps 32:11).
110:1110:1: Խոստովան եղէց քեզ Տէր բոլորով սրտիւ իմով, ՚ի խորհուրդս ուղղոց ՚ի ժողովուրդս[7493][7493] Ոմանք.Ուղղոց ՚ի ժողովս։
1 Ամբողջ սրտովս քեզ պիտի գոհութիւն մատուցեմ, Տէ՛ր, արդարների ժողովում, հաւաքոյթի մէջ:
1 Բոլոր սրտով Տէրը պիտի գովեմ Ուղիղներուն ժողովին ու ժողովուրդին մէջ։
Խոստովան եղէց քեզ, Տէր, բոլորով սրտիւ իմով ի խորհուրդս ուղղոց, ի ժողովուրդս:

110:1: Խոստովան եղէց քեզ Տէր բոլորով սրտիւ իմով, ՚ի խորհուրդս ուղղոց ՚ի ժողովուրդս[7493]
[7493] Ոմանք.Ուղղոց ՚ի ժողովս։
1 Ամբողջ սրտովս քեզ պիտի գոհութիւն մատուցեմ, Տէ՛ր, արդարների ժողովում, հաւաքոյթի մէջ:
1 Բոլոր սրտով Տէրը պիտի գովեմ Ուղիղներուն ժողովին ու ժողովուրդին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
110:1110:1 Славлю [Тебя], Господи, всем сердцем [моим] в совете праведных и в собрании.
110:2 μεγάλα μεγας great; loud τὰ ο the ἔργα εργον work κυρίου κυριος lord; master ἐξεζητημένα εκζητεω seek out / thoroughly εἰς εις into; for πάντα πας all; every τὰ ο the θελήματα θελημα determination; will αὐτοῦ αυτος he; him
110:2 מַטֵּֽה־ maṭṭˈē- מַטֶּה staff עֻזְּךָ֗ ʕuzzᵊḵˈā עֹז power יִשְׁלַ֣ח yišlˈaḥ שׁלח send יְ֭הוָה [ˈyhwāh] יְהוָה YHWH מִ mi מִן from צִּיֹּ֑ון ṣṣiyyˈôn צִיֹּון Zion רְ֝דֵ֗ה ˈrᵊḏˈē רדה tread, to rule בְּ bᵊ בְּ in קֶ֣רֶב qˈerev קֶרֶב interior אֹיְבֶֽיךָ׃ ʔōyᵊvˈeʸḵā איב be hostile
110:2. gimel magna opera Domini deleth exquirenda in cunctis voluntatibus suisGreat are the works of the Lord: sought out according to all his wills.
2. The works of the LORD are great, sought out of all them that have pleasure therein.
110:2. The Lord will send forth the scepter of your virtue from Zion. Rule in the midst of your enemies.
110:2. The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
I will praise the LORD with [my] whole heart, in the assembly of the upright, and [in] the congregation:

110:1 Славлю [Тебя], Господи, всем сердцем [моим] в совете праведных и в собрании.
110:2
μεγάλα μεγας great; loud
τὰ ο the
ἔργα εργον work
κυρίου κυριος lord; master
ἐξεζητημένα εκζητεω seek out / thoroughly
εἰς εις into; for
πάντα πας all; every
τὰ ο the
θελήματα θελημα determination; will
αὐτοῦ αυτος he; him
110:2
מַטֵּֽה־ maṭṭˈē- מַטֶּה staff
עֻזְּךָ֗ ʕuzzᵊḵˈā עֹז power
יִשְׁלַ֣ח yišlˈaḥ שׁלח send
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
מִ mi מִן from
צִּיֹּ֑ון ṣṣiyyˈôn צִיֹּון Zion
רְ֝דֵ֗ה ˈrᵊḏˈē רדה tread, to rule
בְּ bᵊ בְּ in
קֶ֣רֶב qˈerev קֶרֶב interior
אֹיְבֶֽיךָ׃ ʔōyᵊvˈeʸḵā איב be hostile
110:2. gimel magna opera Domini deleth exquirenda in cunctis voluntatibus suis
Great are the works of the Lord: sought out according to all his wills.
110:2. The Lord will send forth the scepter of your virtue from Zion. Rule in the midst of your enemies.
110:2. The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Дела Господни вожделенны" - приятны, желательны, как материал, ознакомление и изучение которого даст возможность приобрести ясное познание о Боге.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Praise ye the LORD. I will praise the LORD with my whole heart, in the assembly of the upright, and in the congregation. 2 The works of the LORD are great, sought out of all them that have pleasure therein. 3 His work is honourable and glorious: and his righteousness endureth for ever. 4 He hath made his wonderful works to be remembered: the LORD is gracious and full of compassion. 5 He hath given meat unto them that fear him: he will ever be mindful of his covenant.
The title of the psalm being Hallelujah, the psalmist (as every author ought to have) has an eye to his title, and keeps to his text.
I. He resolves to praise God himself, v. 1. What duty we call others to we must oblige and excite ourselves to; nay, whatever others do, whether they will praise God or no, we and our houses must determine to do it, we and our hearts; for such is the psalmist's resolution here: I will praise the Lord with my whole heart. My heart, my whole heart, being devoted to his honour, shall be employed in this work; and this in the assembly, or secret, of the upright, in the cabinet-council, and in the congregation of Israelites. Note, We must praise God both in private and in public, in less and greater assemblies, in our own families and in the courts of the Lord's house; but in both it is most comfortable to do it in concert with the upright, who will heartily join in it. Private meetings for devotion should be kept up as well as more public and promiscuous assemblies.
II. He recommends to us the works of the Lord as the proper subject of our meditations when we are praising him--the dispensations of his providence towards the world, towards the church, and towards particular persons. 1. God's works are very magnificent, great like himself; there is nothing in them that is mean or trifling: they are the products of infinite wisdom and power, and we must say this upon the first view of them, before we come to enquire more particularly into them, that the works of the Lord are great, v. 2. There is something in them surprising, and that strikes an awe upon us. All the works of the Lord are spoken of as one (v. 3); it is his work, such is the beauty and harmony of Providence and so admirably do all its dispensations centre in one design; it was cried to the wheels, O wheel! Ezek. x. 13. Take all together, and it is honourable and glorious, and such as becomes him. 2. They are entertaining and exercising to the inquisitive--sought out of all those that have pleasure therein. Note, (1.) All that truly love God have pleasure in his works, and reckon all well that he does; nor do their thoughts dwell upon any subject with more delight than on the works of God, which the more they are looked into the more they give us of a pleasing surprise. (2.) Those that have pleasure in the works of God will not take up with a superficial transient view of them, but will diligently search into them and observe them. In studying both natural and political history we should have this in our eye, to discover the greatness and glory of God's works. (3.) These works of God, that are humbly and diligently sought into, shall be sought out; those that seek shall find (so some read); they are found of all those that have pleasure in them, or found in all their parts, designs, purposes, and several concernments (so Dr. Hammond), for the secret of the Lord is with those that fear him, Ps. xxv. 14. 3. They are all justly and holy; His righteousness endures for ever. Whatever he does, he never did, nor ever will do, any wrong to any of his creatures; and therefore his works endure for ever (Eccl. iii. 14) because the righteousness of them endures. 4. They are admirable and memorable, fit to be registered and kept on record. Much that we do is so trifling that it is not fit to be spoken of or told again; the greatest kindness is to forget it. But notice is to be taken of God's works, and an account to be kept of them (v. 4). He has made his wonderful works to be remembered; he has done that which is worthy to be remembered, which cannot but be remembered, and he has instituted ways and means for the keeping of some of them in remembrance, as the deliverance of Israel out of Egypt by the passover. He has made himself a memorial by his wonderful works (so some read it); see Isa. lxiii. 10. By that which God did with his glorious arm he made himself an everlasting name. 5. They are very kind. In them the Lord shows that he is gracious and full of compassion. As of the works of creation, so of the works of providence, we must say, They are not only all very great, but all very good. Dr. Hammond takes this to be the name which God has made to himself by his wonderful works, the same with that which he proclaimed to Moses, The Lord God is gracious and merciful, Exod. xxiv. 6. God's pardoning sin is the most wonderful of all his works and which ought to be remembered to his glory. It is a further instance of his grace and compassion that he has given meat to those that fear him, v. 5. He gives them their daily bread, food convenient for them; so he does to others by common providence, but to those that fear him he gives it by covenant and in pursuance of the promise, for it follows, He will be ever mindful of his covenant; so that they can taste covenant-love even in common mercies. Some refer this to the manna with which God fed his people Israel in the wilderness, others to the spoil they got from the Egyptians when they came out with great substance, according to the promise, Gen. xv. 14. When God broke the heads of leviathan he gave him to be meat to his people, Ps. lxxiv. 14. He has given prey to those that fear him (so the margin has it), not only fed them, but enriched them, and given their enemies to be a prey to them. 6. They are earnests of what he will do, according to his promise: He will ever be mindful of his covenant, for he has ever been so; and, as he never did, so he never will, let one jot or tittle of it fall to the ground. Though God's people have their infirmities, and are often unmindful of his commands, yet he will ever be mindful of his covenant.
Adam Clarke: Commentary on the Bible - 1831
111:2: The works of the Lord are great - גדלים gedolim, vast in magnitude; as רבים rabbim signifies their multitude and variety.
Sought out - Investigated, carefully examined.
Of all them that have pleasure therein - By all that delight in them: by every genuine philosopher; every lover of nature; he who traces out the great First Cause by means of his works. And the man that does so will be astonished at the perfections of the Creator, and admire all the operations of his hands.
Albert Barnes: Notes on the Bible - 1834
111:2: The works of the Lord are great - They are great in number; great in magnitude; great in wisdom; great in goodness. This language was appropriate in the time of the psalmist, when people looked upon the heavens with the naked eye alone, and when they had very imperfect views of the real magnitude of the universe as it is now disclosed by the telescope. It is entirely appropriate now, and conveys a more solemn and sublime impression than it would in the time of the psalmist. It will still be appropriate under the larger views which may yet be obtained of the universe by more perfect instruments, by more accurate observation, and by more profound study. And it will be appropriate when people shall survey the greatness of the universe from the heights of heaven.
Sought out of all them - Studied by all such.
That have pleasure therein - More literally, "Sought to all their wishes." Perhaps the meaning is, that they would find all their desires gratified in those works; they would find in them all that they would wish to find respecting the power, wisdom, goodness, and majesty of God. Still it implies that they have a desire thus to study his works, or that they do find a pleasure in examining the proofs of the being and attributes of God in his works. A man who loves God will have real pleasure in studying his works as well as his word; and it is as proper to find pleasure in the one as in the other - as proper to wish to find the knowledge which the one imparts as that which the other bestows. One great error among the friends of God is the neglect to study his works. In doing this, people need not neglect or undervalue the Bible and the knowledge which it gives, for such studies would be among the best means of illustrating the Bible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
111:2: works: Psa 92:5, Psa 104:24, Psa 139:14; Job 5:9, Job 9:10, Job 26:12-14, Job 38:1-41, Job 41:1-34; Isa 40:12; Jer 32:17-19; Dan 4:3; Eph 1:19, Eph 2:7-10; Rev 15:3
sought: Psa 77:11, Psa 77:12, Psa 104:24, Psa 104:34, Psa 107:43, Psa 143:5; Job 37:7; Ecc 3:11; Pe1 1:10-12
that have: Psa 92:4; Pro 17:16, Pro 18:1, Pro 18:2, Pro 24:14; Rom 1:28, Rom 8:6
Geneva 1599
111:2 The works of the LORD [are] (b) great, sought out of all them that have pleasure therein.
(b) He shows that God's works are a sufficient reason for us to praise him, but chiefly his benefits toward his Church.
John Gill
111:2 The works of the Lord are great,.... His works of creation are great, being made out of nothing, are the effects of great power, and the produce of great wisdom, and which greatly display the glory of their Maker; the works of providence are great, which are daily wrought, especially such as concern the church and people of God, for whom he does great things, whereof they have reason to be glad and praise his name; the miracles of Christ he wrought here on earth were surprisingly great, some of them such as had not keen known from the creation of the world; and yet greater things were shown him, and done by him, particularly the work of redemption, a work which angels and men were unequal to, a work which none but the great God and our Saviour could effect, and is truly called the great salvation; the work of grace upon the heart is a great work, and requires the exceeding greatness of the divine power, and which is exerted in the beginning, carrying on, and finishing that work; and for all which the Lord is to be praised: and the rather since they are such as are
sought out of all them that have pleasure therein; or "sought out because of all the pleasures of them, or that are in them" (f), which comes to much the same sense: there is a pleasure in the contemplation of the works of nature and providence; to behold the power, wisdom, and goodness of God in them, and his care over all his creatures; and particularly how he makes all things to work together for the good of his people; and especially it is delightful to observe the works of grace, how the glory of all the divine perfections is displayed in them; angels themselves take pleasure in looking into them: now these are sought and found out by those who delight in them; the works of creation are to be sought and found in the book of nature, the works of providence in the book of experience, and the works of grace in the book of God; and indeed all of them are recorded there, which are searched with pleasure by those that are inquisitive after them.
(f) "ob omnes amabilitates eorum", Cocceius; "secundum omnia desideria eorum", Gejerus.
John Wesley
111:2 Sought - Diligently meditated upon.
Robert Jamieson, A. R. Fausset and David Brown
111:2 His works, that is, of providence and grace are
sought--or, carefully studied, by all desiring to know them.
110:2110:2: մեծ են գործք Տեառն, եւ քննեալ են յամենայնի կամք նորա։
2 Մեծ են գործերը Տիրոջ, եւ քննուած է նրա կամքը ամէն ինչում:
2 Տէրոջը գործերը մեծ են։Անոնք բոլոր սիրողներէն կը քննուին։
Մեծ են գործք Տեառն, եւ քննեալ են [669]յամենայնի կամք նորա:

110:2: մեծ են գործք Տեառն, եւ քննեալ են յամենայնի կամք նորա։
2 Մեծ են գործերը Տիրոջ, եւ քննուած է նրա կամքը ամէն ինչում:
2 Տէրոջը գործերը մեծ են։Անոնք բոլոր սիրողներէն կը քննուին։
zohrab-1805▾ eastern-1994▾ western am▾
110:2110:2 Велики дела Господни, вожделенны для всех, любящих оные.
110:3 ἐξομολόγησις εξομολογησις and; even μεγαλοπρέπεια μεγαλοπρεπεια the ἔργον εργον work αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him μένει μενω stay; stand fast εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever
110:3 עַמְּךָ֣ ʕammᵊḵˈā עַם people נְדָבֹת֮ nᵊḏāvōṯ נְדָבָה free will בְּ bᵊ בְּ in יֹ֪ום yˈôm יֹום day חֵ֫ילֶ֥ךָ ḥˈêlˌeḵā חַיִל power בְּֽ bᵊˈ בְּ in הַדְרֵי־ haḏrê- הָדָר ornament קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness מֵ mē מִן from רֶ֣חֶם rˈeḥem רֶחֶם womb מִשְׁחָ֑ר mišḥˈār מִשְׁחָר [uncertain] לְ֝ךָ֗ ˈlᵊḵˈā לְ to טַ֣ל ṭˈal טַל dew יַלְדֻתֶֽיךָ׃ yalᵊḏuṯˈeʸḵā יַלְדוּת youth
110:3. he gloria et decor opus eius vav et iustitia eius perseverans semperHis work is praise and magnificence: and his justice continueth for ever and ever.
3. His work is honour and majesty: and his righteousness endureth for ever.
110:3. It is with you from the beginning, in the day of your virtue, in the splendor of the saints. From conception, before the light-bearer, I begot you.
110:3. Thy people [shall be] willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
The works of the LORD [are] great, sought out of all them that have pleasure therein:

110:2 Велики дела Господни, вожделенны для всех, любящих оные.
110:3
ἐξομολόγησις εξομολογησις and; even
μεγαλοπρέπεια μεγαλοπρεπεια the
ἔργον εργον work
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
δικαιοσύνη δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
μένει μενω stay; stand fast
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τοῦ ο the
αἰῶνος αιων age; -ever
110:3
עַמְּךָ֣ ʕammᵊḵˈā עַם people
נְדָבֹת֮ nᵊḏāvōṯ נְדָבָה free will
בְּ bᵊ בְּ in
יֹ֪ום yˈôm יֹום day
חֵ֫ילֶ֥ךָ ḥˈêlˌeḵā חַיִל power
בְּֽ bᵊˈ בְּ in
הַדְרֵי־ haḏrê- הָדָר ornament
קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness
מֵ מִן from
רֶ֣חֶם rˈeḥem רֶחֶם womb
מִשְׁחָ֑ר mišḥˈār מִשְׁחָר [uncertain]
לְ֝ךָ֗ ˈlᵊḵˈā לְ to
טַ֣ל ṭˈal טַל dew
יַלְדֻתֶֽיךָ׃ yalᵊḏuṯˈeʸḵā יַלְדוּת youth
110:3. he gloria et decor opus eius vav et iustitia eius perseverans semper
His work is praise and magnificence: and his justice continueth for ever and ever.
110:3. It is with you from the beginning, in the day of your virtue, in the splendor of the saints. From conception, before the light-bearer, I begot you.
110:3. Thy people [shall be] willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
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Adam Clarke: Commentary on the Bible - 1831
111:3: His work is honorable, etc. - He has done nothing in nature or grace that does not redound to his own honor and glory; and because all is done in righteousness, it endureth for ever.
Albert Barnes: Notes on the Bible - 1834
111:3: His work is honorable and glorious - literally, "Honour and glory is his work;" that is, All that he does is honorable and glorious. The language would cover all that God does in the works of creation, providence, and redemption. There is honor - there is majesty - in "everything" that he does.
And his righteousness endureth for ever - That is, It will be found in all the investigations of his works, that he is unchangeably righteous or just. All that he has done, or that he now does, goes to demonstrate this. There are doings of people - even of good people - which will not bear investigation; but there are no such acts of God. There are things that people do which excite admiration only when there is no investigation in regard to them; but the works of God are admired the more, the more they are studied. There are things which appear beautiful, or appear sweet only when they are not shaken; a collection of perfumes will give out sweets the more it is stirred.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
111:3: honourable: Psa 19:1, Psa 145:4, Psa 145:5, Psa 145:10-12, Psa 145:17; Exo 15:6, Exo 15:7, Exo 15:11; Eph 1:6-8, Eph 3:10; Rev 5:12-14
righteousness: Psa 103:17, Psa 119:142, Psa 119:144; Isa 51:5, Isa 51:6, Isa 51:8; Dan 9:24
John Gill
111:3 His work is honourable and glorious,.... Or "honour and glory" (g) itself; there is nothing mean and trifling done by him; nothing unworthy of him in nature, providence, and grace; every work of his serves to display his glory, and set off the greatness of his majesty; the heavens and the earth are full of his glory; and he does all things well and wisely in the government of the world; and whatever he does in a way of grace is for the glory of it, and tends to make his people honourable and glorious, as well as manifests his own glory, and makes for the honour of his own name.
And his righteousness endureth for ever; his justice and holiness, which appear in all his ways and works; for there is no unrighteousness in anything done by him, just and true are all his ways; there is a constant tenor of righteousness in them all; his faithfulness in fulfilling every word of promise, in making his words good by his works, is to be seen in all generations; and true evangelical righteousness, the righteousness of Christ, which is so considerable a branch of the work of redemption and salvation, is an everlasting one; it can never be abolished, it will answer for the saints in a time to come.
(g) "gloria et decor", Pagninus, Montanus, Gejerus, Michaelis; "gloria et splendor", Musculus; "majestas et magnificentia", Piscator.
John Wesley
111:3 Work - Either all his works, or that eminent branch of those works, his providence towards his people. Righteousness - His justice or faithfulness in performing his word.
Robert Jamieson, A. R. Fausset and David Brown
111:3 honourable and glorious--literally, "honor and majesty," which illustrate His glorious perfections.
righteousness-- (Ps 7:17; Ps 31:1), which He has made memorable by wonders of love and mercy, in supplying the wants of His people according to covenant engagements.
110:3110:3: Խոստովանութիւն եւ վայելչութիւն են գործք նորա. արդարութիւն նորա մնա՛յ յաւիտեանս յաւիտենից[7494]։ [7494] Ոմանք.Խոստովանութիւն եւ մեծվայելչութիւն են։
3 Փառաւոր եւ վայելուչ են նրա գործերը, նրա արդարութիւնը կը տեւի յաւիտեանս յաւիտենից:
3 Անոր գործը փառաւոր ու վայելուչ է Եւ անոր արդարութիւնը յաւիտեան կը մնայ։
Խոստովանութիւն`` եւ վայելչութիւն են գործք նորա, արդարութիւն նորա մնայ յաւիտեանս յաւիտենից:

110:3: Խոստովանութիւն եւ վայելչութիւն են գործք նորա. արդարութիւն նորա մնա՛յ յաւիտեանս յաւիտենից[7494]։
[7494] Ոմանք.Խոստովանութիւն եւ մեծվայելչութիւն են։
3 Փառաւոր եւ վայելուչ են նրա գործերը, նրա արդարութիւնը կը տեւի յաւիտեանս յաւիտենից:
3 Անոր գործը փառաւոր ու վայելուչ է Եւ անոր արդարութիւնը յաւիտեան կը մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
110:3110:3 Дело Его слава и красота, и правда Его пребывает вовек.
110:4 μνείαν μνεια mention; remembrance ἐποιήσατο ποιεω do; make τῶν ο the θαυμασίων θαυμασιος wonderful; wonders αὐτοῦ αυτος he; him ἐλεήμων ελεημων merciful καὶ και and; even οἰκτίρμων οικτιρμων compassionate ὁ ο the κύριος κυριος lord; master
110:4 נִשְׁבַּ֤ע nišbˈaʕ שׁבע swear יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִנָּחֵ֗ם yinnāḥˈēm נחם repent, console אַתָּֽה־ ʔattˈā- אַתָּה you כֹהֵ֥ן ḵōhˌēn כֹּהֵן priest לְ lᵊ לְ to עֹולָ֑ם ʕôlˈām עֹולָם eternity עַל־ ʕal- עַל upon דִּ֝בְרָתִ֗י ˈdivrāṯˈî דִּבְרָה cause מַלְכִּי־צֶֽדֶק׃ malkî-ṣˈeḏeq מַלְכִּי צֶדֶק Melchizedek
110:4. zai memoriam fecit mirabilium suorum heth clemens et misericors DominusHe hath made a remembrance of his wonderful works, being a merciful and gracious Lord:
4. He hath made his wonderful works to be remembered: the LORD is gracious and full of compassion.
110:4. The Lord has sworn, and he will not repent: “You are a priest forever, according to the order of Melchizedek.”
110:4. The LORD hath sworn, and will not repent, Thou [art] a priest for ever after the order of Melchizedek.
His work [is] honourable and glorious: and his righteousness endureth for ever:

110:3 Дело Его слава и красота, и правда Его пребывает вовек.
110:4
μνείαν μνεια mention; remembrance
ἐποιήσατο ποιεω do; make
τῶν ο the
θαυμασίων θαυμασιος wonderful; wonders
αὐτοῦ αυτος he; him
ἐλεήμων ελεημων merciful
καὶ και and; even
οἰκτίρμων οικτιρμων compassionate
ο the
κύριος κυριος lord; master
110:4
נִשְׁבַּ֤ע nišbˈaʕ שׁבע swear
יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִנָּחֵ֗ם yinnāḥˈēm נחם repent, console
אַתָּֽה־ ʔattˈā- אַתָּה you
כֹהֵ֥ן ḵōhˌēn כֹּהֵן priest
לְ lᵊ לְ to
עֹולָ֑ם ʕôlˈām עֹולָם eternity
עַל־ ʕal- עַל upon
דִּ֝בְרָתִ֗י ˈdivrāṯˈî דִּבְרָה cause
מַלְכִּי־צֶֽדֶק׃ malkî-ṣˈeḏeq מַלְכִּי צֶדֶק Melchizedek
110:4. zai memoriam fecit mirabilium suorum heth clemens et misericors Dominus
He hath made a remembrance of his wonderful works, being a merciful and gracious Lord:
110:4. The Lord has sworn, and he will not repent: “You are a priest forever, according to the order of Melchizedek.”
110:4. The LORD hath sworn, and will not repent, Thou [art] a priest for ever after the order of Melchizedek.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. В жизни еврейского народа Господь творил много чудес, не только таких, которые имели для них временное значение, удовлетворяли временным потребностям, но и таких, которые служили поворотными пунктами их истории. За важностью последних событий они сделались "памятными", народ их не забудет, так как они даже увековечены в его праздниках, напр., празднике Пасхи, Пятидесятницы, Кущей и др.
Adam Clarke: Commentary on the Bible - 1831
111:4: He hath made his wonderful works - He who seeks them out will never forget them; and every thing of God's framing is done in such a way, as to strike the imagination, interest the senses, and charm and edify the intellect. But the psalmist may here intend principally the works of God in behalf of the Jewish people; and particularly in their deliverance from the Babylonish captivity, which this Psalm is supposed to celebrate.
Albert Barnes: Notes on the Bible - 1834
111:4: He hath made his wonderful works - In heaven and in earth.
To be remembered - literally, "Memory hath he made for his wonderful works." "They" are so made, that man may remember them; the memory of man, also, is so made, that it may retain them. The highest and most appropriate exercise of memory is to retain the lessons which the works of God inculcate; to treasure up for gratitude and for use what he teaches his intelligent creation through those works. Memory can never be better employed than in treasuring up the truths which the Creator teaches in his providential dealings with us, and in his word. How much better would it be for man if he labored more to "remember" these things; if he sought to forget many of those things which he is so careful now to retain in his recollection.
The Lord is gracious ... - See the notes at Psa 86:5. This is stated here as the result of the careful study of the doings of God; as the conclusion to which all will come who carefully study his works. "Illustrations" of what God has done that deserves to be remembered occupy the remainder of the psalm, except the last verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
111:4: He hath: Psa 78:4-8; Exo 12:26, Exo 12:27, Exo 13:14, Exo 13:15; Deu 4:9, Deu 31:19-30; Jos 4:6, Jos 4:7, Jos 4:21-24; Co1 11:24-26
gracious: Psa 86:5, Psa 86:15, Psa 103:8; Exo 34:6, Exo 34:7; Isa 63:7; Mic 7:18, Mic 7:19; Rom 5:20, Rom 5:21; Eph 1:6-8; Ti1 1:14
full: Psa 78:38, Psa 112:4, Psa 145:8
John Gill
111:4 He hath made his wonderful works to be remembered,.... All his works are marvellous ones; his works of creation, that they should rise out of nothing at a word of command; his works of providence, which have such a depth of wisdom and knowledge in them, are unsearchable and past finding out; and his works of redemption and grace; and these are so wrought by him, and such methods taken to continue the memory of them, that they cannot well be forgotten: all things in nature are as they were from the beginning; the sun, moon, and stars, keep their course and station; cold and heat, summer and winter, seedtime and harvest, are as they always were; remarkable providences have been carefully recorded, and memorials of them handed down to posterity. The deliverance of Israel out of Egypt was annually remembered in the passover; the feeding of them with manna in the wilderness was caused to be remembered by a pot of manna preserved in the tabernacle and temple; and the great work of our redemption by Christ is brought to remembrance in the ordinance of the Lord's supper, appointed for that purpose.
The Lord is gracious and full of compassion; so he was in eternity, and is in time; this appears in all his works, and especially in our salvation by Jesus Christ; see Ps 86:5.
John Wesley
111:4 Remembered - By their own nature, and the lasting benefits flowing from them, which are such as cannot easily be forgotten.
110:4110:4: Յիշատա՛կ արար սքանչելեաց իւրոց ուղղոց. ողորմած գթա՛ծ է Տէր
4 Արդարներին նա յիշեցրեց իր հրաշագործութիւնները. ողորմած եւ գթասիրտ է Տէրը:
4 Յիշել տուաւ իր հրաշքները։Տէրը ողորմած ու գթած է։
Յիշատակ արար սքանչելեաց իւրոց [670]ուղղոց. ողորմած գթած է Տէր:

110:4: Յիշատա՛կ արար սքանչելեաց իւրոց ուղղոց. ողորմած գթա՛ծ է Տէր
4 Արդարներին նա յիշեցրեց իր հրաշագործութիւնները. ողորմած եւ գթասիրտ է Տէրը:
4 Յիշել տուաւ իր հրաշքները։Տէրը ողորմած ու գթած է։
zohrab-1805▾ eastern-1994▾ western am▾
110:4110:4 Памятными соделал Он чудеса Свои; милостив и щедр Господь.
110:5 τροφὴν τροφη nourishment; provisions ἔδωκεν διδωμι give; deposit τοῖς ο the φοβουμένοις φοβεω afraid; fear αὐτόν αυτος he; him μνησθήσεται μιμνησκω remind; remember εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever διαθήκης διαθηκη covenant αὐτοῦ αυτος he; him
110:5 אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord עַל־ ʕal- עַל upon יְמִֽינְךָ֑ yᵊmˈînᵊḵˈā יָמִין right-hand side מָחַ֖ץ māḥˌaṣ מחץ break בְּ bᵊ בְּ in יֹום־ yôm- יֹום day אַפֹּ֣ו ʔappˈô אַף nose מְלָכִֽים׃ mᵊlāḵˈîm מֶלֶךְ king
110:5. teth escam dedit timentibus se ioth memor erit in sempiternum pacti suiHe hath given food to them that fear him. He will be mindful for ever of his covenant:
5. He hath given meat unto them that fear him: he will ever be mindful of his covenant.
110:5. The Lord is at your right hand. He has broken kings in the day of his wrath.
110:5. The Lord at thy right hand shall strike through kings in the day of his wrath.
He hath made his wonderful works to be remembered: the LORD [is] gracious and full of compassion:

110:4 Памятными соделал Он чудеса Свои; милостив и щедр Господь.
110:5
τροφὴν τροφη nourishment; provisions
ἔδωκεν διδωμι give; deposit
τοῖς ο the
φοβουμένοις φοβεω afraid; fear
αὐτόν αυτος he; him
μνησθήσεται μιμνησκω remind; remember
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
διαθήκης διαθηκη covenant
αὐτοῦ αυτος he; him
110:5
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
עַל־ ʕal- עַל upon
יְמִֽינְךָ֑ yᵊmˈînᵊḵˈā יָמִין right-hand side
מָחַ֖ץ māḥˌaṣ מחץ break
בְּ bᵊ בְּ in
יֹום־ yôm- יֹום day
אַפֹּ֣ו ʔappˈô אַף nose
מְלָכִֽים׃ mᵊlāḵˈîm מֶלֶךְ king
110:5. teth escam dedit timentibus se ioth memor erit in sempiternum pacti sui
He hath given food to them that fear him. He will be mindful for ever of his covenant:
110:5. The Lord is at your right hand. He has broken kings in the day of his wrath.
110:5. The Lord at thy right hand shall strike through kings in the day of his wrath.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
111:5: He hath given meat - טרף tereph, Prey. This may allude to the quails in the wilderness. The word signifies what is taken in hunting - wild beasts, venison, or fowls of any kind; particularly such as were proper for food. It also signifies spoil taken from enemies. And he may also refer to the wondrous manner in which they were fed and supported during their captivity; and by his support he proved that he was mindful of his covenant. He had promised such blessings; he was faithful to his promises.
Albert Barnes: Notes on the Bible - 1834
111:5: He hath given meat unto them that fear him - Margin, "prey." The idea is, that he has supplied their needs. The Hebrew word is, "prey," and the allusion is to the mode in which the needs of the beasts of the field are supplied. The meaning may be that they had obtained this from their enemies, as beasts of prey take their food by making war; or the word may be used in a general sense, as meaning that God had supplied their needs.
He will ever be mindful of his covenant - He will never leave or forsake his people; he will be faithful to all the promises that he has made to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
111:5: hath given: Psa 34:9, Psa 34:10, Psa 37:3; Isa 33:16; Mat 6:26-33; Luk 12:30
meat: Heb. prey
he will: Psa 89:34, Psa 105:8, Psa 106:45; Neh 1:5; Dan 9:4; Luk 1:72
Geneva 1599
111:5 He hath given (c) meat unto them that fear him: he will ever be mindful of his covenant.
(c) God has given to his people all that was necessary for them and will do so even for his covenant's sake, and in this sense the Hebrew word is taken in (Prov 30:8, Prov 31:15).
John Gill
111:5 He hath given meat to them that fear him,.... Or a "prey" (h), alluding to the spoil of the Egyptians; or to the manna; corporeal food, daily bread, which they that fear him shall not want, Ps 34:9 spiritual meat, such that endures for ever; the flesh of Christ, which is meat indeed; the word and ordinances, in which are milk for babes, and meat for strong men; savoury meat does God give his people, such as their souls love, and the world knows nothing of; all is given, and freely given, and in plenty.
He will ever be mindful of his covenant; made with Abraham, and that at Sinai; and especially which he made with his people in Christ before the world was; and which is the ground and foundation of all his works of grace and redemption, and the reason why he gives food unto them; he never forgets that, his promises in it, nor the blessings of it, nor the people for whom they are made and provided, nor his love unto them; he is a covenant keeping God.
(h) "praedam", Montanus, Vatablus, Musculus; so Ainsworth.
John Wesley
111:5 Meat - All necessary provisions for their being and well - being.
110:5110:5: կերակուր տայ երկիւղածաց իւրոց։ Յիշեաց յաւիտենից զուխտ իւր,
5 Կերակուր է տալիս իրենից երկիւղ կրողերին, յաւիտեան յիշում իր ուխտը:
5 Կերակուր տուաւ իրմէ վախցողներուն։Իր ուխտը յաւիտեան պիտի յիշէ։
Կերակուր տայ երկիւղածաց իւրոց. յիշեաց յաւիտենից զուխտ իւր:

110:5: կերակուր տայ երկիւղածաց իւրոց։ Յիշեաց յաւիտենից զուխտ իւր,
5 Կերակուր է տալիս իրենից երկիւղ կրողերին, յաւիտեան յիշում իր ուխտը:
5 Կերակուր տուաւ իրմէ վախցողներուն։Իր ուխտը յաւիտեան պիտի յիշէ։
zohrab-1805▾ eastern-1994▾ western am▾
110:5110:5 Пищу дает боящимся Его; вечно помнит завет Свой.
110:6 ἰσχὺν ισχυς force ἔργων εργον work αὐτοῦ αυτος he; him ἀνήγγειλεν αναγγελλω announce τῷ ο the λαῷ λαος populace; population αὐτοῦ αυτος he; him τοῦ ο the δοῦναι διδωμι give; deposit αὐτοῖς αυτος he; him κληρονομίαν κληρονομια inheritance ἐθνῶν εθνος nation; caste
110:6 יָדִ֣ין yāḏˈîn דין judge בַּ֭ ˈba בְּ in † הַ the גֹּויִם ggôyˌim גֹּוי people מָלֵ֣א mālˈē מלא be full גְוִיֹּ֑ות ḡᵊwiyyˈôṯ גְּוִיָּה body מָ֥חַץ mˌāḥaṣ מחץ break רֹ֝֗אשׁ ˈrˈōš רֹאשׁ head עַל־ ʕal- עַל upon אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth רַבָּֽה׃ rabbˈā רַב much
110:6. caph fortitudinem operum suorum adnuntiabit populo suoHe will shew forth to his people the power of his works.
6. He hath shewed his people the power of his works, in giving them the heritage of the nations.
110:6. He will judge between the nations; he will fill up ruination. He will shatter heads in the land of the many.
110:6. He shall judge among the heathen, he shall fill [the places] with the dead bodies; he shall wound the heads over many countries.
He hath given meat unto them that fear him: he will ever be mindful of his covenant:

110:5 Пищу дает боящимся Его; вечно помнит завет Свой.
110:6
ἰσχὺν ισχυς force
ἔργων εργον work
αὐτοῦ αυτος he; him
ἀνήγγειλεν αναγγελλω announce
τῷ ο the
λαῷ λαος populace; population
αὐτοῦ αυτος he; him
τοῦ ο the
δοῦναι διδωμι give; deposit
αὐτοῖς αυτος he; him
κληρονομίαν κληρονομια inheritance
ἐθνῶν εθνος nation; caste
110:6
יָדִ֣ין yāḏˈîn דין judge
בַּ֭ ˈba בְּ in
הַ the
גֹּויִם ggôyˌim גֹּוי people
מָלֵ֣א mālˈē מלא be full
גְוִיֹּ֑ות ḡᵊwiyyˈôṯ גְּוִיָּה body
מָ֥חַץ mˌāḥaṣ מחץ break
רֹ֝֗אשׁ ˈrˈōš רֹאשׁ head
עַל־ ʕal- עַל upon
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
רַבָּֽה׃ rabbˈā רַב much
110:6. caph fortitudinem operum suorum adnuntiabit populo suo
He will shew forth to his people the power of his works.
110:6. He will judge between the nations; he will fill up ruination. He will shatter heads in the land of the many.
110:6. He shall judge among the heathen, he shall fill [the places] with the dead bodies; he shall wound the heads over many countries.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Разумеется не только чудесное завоевание Палестины, но и то, что все чудесные события имели целью передать евреям "в наследие" всех язычников, сделать Свой народ главою последних, руководителем их, конечно, в деле познания истинного Бога.
Adam Clarke: Commentary on the Bible - 1831
111:6: The power of his works - They have seen that these things did not arrive in the common course of nature, it was not by might nor by power, but by the Spirit of the Lord of hosts they were done. And it required a display of the power of God to give them the heritage of the heathen.
Albert Barnes: Notes on the Bible - 1834
111:6: He hath showed his people - The Jewish people. He has made this known to them. The reference here is not to his "announcing" it, or stating it, but to his acts of interposition in their behalf in which he had manifested the greatness of his power.
The power of his works - The power of his acts; the power involved in what he does. The power referred to here was that which was evinced in destroying the Egyptians, and in subduing the nations of Canaan.
That he may give them the heritage of the heathen - The nations; to wit, the nations of Palestine. The word "heritage" is often used in the large sense of possessions; and the meaning here is, that God had shown the greatness of his power by giving all that they possessed into the hands of his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
111:6: showed: Psa. 78:12-72, 105:27-45; Deu 4:32-38; Jos 3:14-17, Jos 6:20, Jos 10:13, Jos 10:14
that he: Psa 2:8, Psa 44:2, Psa 78:55, Psa 80:8, Psa 105:44
John Gill
111:6 He hath showed his people the power of his works,.... Or his works of power, his mighty works, in which his great power was shown; as to the people of Israel in Egypt, at the Red sea, in the wilderness, and in bringing them to and settling them in the land of Canaan; these he showed to them in fact, they saw them with their eyes; and he showed or declared them to them in prophecy, before they came to pass, as Kimchi observes, that it might not be said they came by chance. So he hath showed his works of power to his people in Gospel times, as the miracles of Christ, his resurrection from the dead, redemption by him, and the work of grace on the hearts of men in all ages.
That he may give them the heritage of the Heathen; the Lord did the above works of his power for the people of Israel, that he might put them into the possession of the land of Canaan, inherited by Heathens; that it might become their inheritance, and they might enjoy their houses, vineyards, and fields; and he wrought powerfully through the ministration of the Gospel, by his Spirit and grace, upon the hearts of men in the Gentile world; that the Christian church might possess the dominions of it, as it did in the times of Constantine and of others, and as it will more largely in the latter day; see Ps 2:8.
Robert Jamieson, A. R. Fausset and David Brown
111:6 His power was shown especially in giving them the promised land, and His faithfulness and justice thus displayed are, like His precepts, reliable and of permanent obligation.
110:6110:6: զզօրութիւն գործոց իւրոց պատուիրեաց ժողովրդեան իւրոյ[7495]։ [7495] Ոմանք.Պատմեաց ժողովրդեան իւրում։
6 Իր գործերի զօրութիւնը յայտնեց նա իր ժողովրդին՝ նրանց տալով ժառանգութիւնը հեթանոսների:
6 Իր գործերուն զօրութիւնը ցուցուց իր ժողովուրդին, Անոնց տալով ազգերուն ժառանգութիւնը։
Զզօրութիւն գործոց իւրոց պատմեաց ժողովրդեան իւրում, տալ նոցա զժառանգութիւն հեթանոսաց:

110:6: զզօրութիւն գործոց իւրոց պատուիրեաց ժողովրդեան իւրոյ[7495]։
[7495] Ոմանք.Պատմեաց ժողովրդեան իւրում։
6 Իր գործերի զօրութիւնը յայտնեց նա իր ժողովրդին՝ նրանց տալով ժառանգութիւնը հեթանոսների:
6 Իր գործերուն զօրութիւնը ցուցուց իր ժողովուրդին, Անոնց տալով ազգերուն ժառանգութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
110:6110:6 Силу дел Своих явил Он народу Своему, чтобы дать ему наследие язычников.
110:7 ἔργα εργον work χειρῶν χειρ hand αὐτοῦ αυτος he; him ἀλήθεια αληθεια truth καὶ και and; even κρίσις κρισις decision; judgment πισταὶ πιστος faithful πᾶσαι πας all; every αἱ ο the ἐντολαὶ εντολη direction; injunction αὐτοῦ αυτος he; him
110:7 מִ֭ ˈmi מִן from נַּחַל nnaḥˌal נַחַל wadi בַּ ba בְּ in † הַ the דֶּ֣רֶךְ ddˈereḵ דֶּרֶךְ way יִשְׁתֶּ֑ה yištˈeh שׁתה drink עַל־ ʕal- עַל upon כֵּ֝֗ן ˈkˈēn כֵּן thus יָרִ֥ים yārˌîm רום be high רֹֽאשׁ׃ rˈōš רֹאשׁ head
110:7. lameth ut det eis hereditatem gentium mem opus manuum eius veritas et iudiciumThat he may give them the inheritance of the Gentiles: the works of his hands are truth and judgment.
7. The works of his hands are truth and judgment; all his precepts are sure.
110:7. He will drink from the torrent on the way. Because of this, he will exalt the head.
110:7. He shall drink of the brook in the way: therefore shall he lift up the head.
He hath shewed his people the power of his works, that he may give them the heritage of the heathen:

110:6 Силу дел Своих явил Он народу Своему, чтобы дать ему наследие язычников.
110:7
ἔργα εργον work
χειρῶν χειρ hand
αὐτοῦ αυτος he; him
ἀλήθεια αληθεια truth
καὶ και and; even
κρίσις κρισις decision; judgment
πισταὶ πιστος faithful
πᾶσαι πας all; every
αἱ ο the
ἐντολαὶ εντολη direction; injunction
αὐτοῦ αυτος he; him
110:7
מִ֭ ˈmi מִן from
נַּחַל nnaḥˌal נַחַל wadi
בַּ ba בְּ in
הַ the
דֶּ֣רֶךְ ddˈereḵ דֶּרֶךְ way
יִשְׁתֶּ֑ה yištˈeh שׁתה drink
עַל־ ʕal- עַל upon
כֵּ֝֗ן ˈkˈēn כֵּן thus
יָרִ֥ים yārˌîm רום be high
רֹֽאשׁ׃ rˈōš רֹאשׁ head
110:7. lameth ut det eis hereditatem gentium mem opus manuum eius veritas et iudicium
That he may give them the inheritance of the Gentiles: the works of his hands are truth and judgment.
110:7. He will drink from the torrent on the way. Because of this, he will exalt the head.
110:7. He shall drink of the brook in the way: therefore shall he lift up the head.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 He hath showed his people the power of his works, that he may give them the heritage of the heathen. 7 The works of his hands are verity and judgment; all his commandments are sure. 8 They stand fast for ever and ever, and are done in truth and uprightness. 9 He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name. 10 The fear of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever.
We are here taught to give glory to God,
I. For the great things he has done for his people, for his people Israel, of old and of late: He has shown his people the power of his works (v. 6), in what he has wrought for them; many a time he has given proofs of his omnipotence, and shown them what he can do, and that there is nothing too hard for him to do. Two things are specified to show the power of his works:-- 1. The possession God gave to Israel in the land of Canaan, that he might give them, or in giving them, the heritage of the heathen. This he did in Joshua's time, when the seven nations were subdued, and in David's time, when the neighbouring nations were many of them brought into subjection to Israel and became tributaries to David. Herein God showed his sovereignty, in disposing of kingdoms as he pleases, and his might, in making good his disposals. If God will make the heritage of the heathen to be the heritage of Israel, who can either arraign his counsel or stay his hand? 2. The many deliverances which he wrought for his people when by their iniquities they had sold themselves into the hand of their enemies (v. 9): He sent redemption unto his people, not only out of Egypt at first, but often afterwards; and these redemptions were typical of the great redemption which in the fulness of time was to be wrought out by the Lord Jesus, that redemption in Jerusalem which so many waited for.
II. For the stability both of his word and of his works, which assure us of the great things he will do for them. 1. What God has done shall never be undone. He will not undo it himself, and men and devils cannot (v. 7): The works of his hand are verity and judgment (v. 8), that is, they are done in truth and uprightness; all he does is consonant to the eternal rules and reasons of equity, all according to the counsel of his wisdom and the purpose of his will, all well done and therefore there is nothing to be altered or amended, but his works are firm and unchangeable. Upon the beginning of his works we may depend for the perfecting of them; work that is done properly will last, will neither go to decay nor sink under the stress that is laid upon it. 2. What God has said shall never be unsaid: All his commandments are sure, all straight and therefore all steady. His purposes, the rule of his actions, shall all have their accomplishment: Has he spoken, and will he not make it good? No doubt he will; whether he commands light or darkness, it is done as he commands. His precepts, the rule of our actions, are unquestionably just and good, and therefore unchangeable and not to be repealed; his promises and threatenings are all sure, and will be made good; nor shall the unbelief of man make either the one or the other of no effect. They are established, and therefore they stand fast for ever and ever, and the scripture cannot be broken. The wise God is never put upon new counsels, nor obliged to take new measures, either in his laws or in his providences. All is said, as all is done, in truth and uprightness, and therefore it is immutable. Men's folly and falsehood make them unstable in all their ways, but infinite wisdom and truth for ever exclude retraction and revocation: He has commanded his covenant for ever. God's covenant is commanded, for he has made it as one that has an incontestable authority to prescribe both what we must do and what we must expect, and an unquestionable ability to perform both what he has promised in the blessings of the covenant and what he has threatened in the curses of it, Ps. cv. 8.
III. For the setting up and establishing of religion among men. Because holy and reverend is his name, and the fear of him is the beginning of wisdom, therefore his praise endureth for ever, that is, he is to be everlastingly praised. 1. Because the discoveries of religion tend so much to his honour. Review what he has made known of himself in his word and in his works, and you will see, and say, that God is great and greatly to be feared; for his name is holy, his infinite purity and rectitude appear in all that whereby he has made himself known, and because it is holy therefore it is reverend, and to be thought of and mentioned with a holy awe. Note, What is holy is reverend; the angels have an eye to God's holiness when they cover their faces before him, and nothing is more man's honour than his sanctification. It is in his holy places that God appears most terrible, Ps. lxviii. 35; Lev. x. 3. 2. Because the dictates of religion tend so much to man's happiness. We have reason to praise God that the matter is so well contrived that our reverence of him and obedience to him are as much our interest as they are our duty. (1.) Our reverence of him is so: The fear of the Lord is the beginning of wisdom. It is not only reasonable that we should fear God, because his name is reverend and his nature is holy, but it is advantageous to us. It is wisdom; it will direct us to speak and act as becomes us, in a consistency with ourselves, and for our own benefit. It is the head of wisdom, that is (as we read it), it is the beginning of wisdom. Men can never begin to be wise till they begin to fear God; all true wisdom takes its rise from true religion, and has its foundation in it. Or, as some understand it, it is the chief wisdom, and the most excellent, the first in dignity. It is the principal wisdom, and the principal of wisdom, to worship God and give honour to him as our Father and Master. Those manage well who always act under the government of his holy fear. (2.) Our obedience to him is so: A good understanding have all those that do his commandments. Where the fear of the Lord rules in the heart there will be a constant conscientious care to keep his commandments, not to talk of them, but to do them; and such have a good understanding, that is, [1.] They are well understood; their obedience is graciously accepted as a plain indication of their mind that they do indeed fear God. Compare Prov. iii. 4, So shalt thou find favour and good understanding. God and man will look upon those as meaning well, and approve of them, who make conscience of their duty, though they have their mistakes. What is honestly intended shall be well taken. [2.] They understand well. First, It is a sign that they do understand well. The most obedient are accepted as the most intelligent; those understand themselves and their interest best that make God's law their rule and are in every thing ruled by it. A great understanding those have that know God's commandments and can discourse learnedly of them, but a good understanding have those that do them and walk according to them. Secondly, It is the way to understand better: A good understanding are they to all that do them; the fear of the Lord and the laws of that give men a good understanding, and are able to make them wise unto salvation. If any man will do his will, he shall know more and more clearly of the doctrine of Christ, John vii. 17. Good success have all those that do them (so the margin), according to what was promised to Joshua if he would observe to do according to the law. Josh. i. 8, Then thou shalt make thy way prosperous and shalt have good success. We have reason to praise God, to praise him for ever, for putting man into such a fair way to happiness. Some apply the last words rather to the good man who fears the Lord than to the good God: His praise endures for ever. It is not of men perhaps, but it is of God (Rom. ii. 29), and that praise which is of God endures for ever when the praise of men is withered and gone.
Adam Clarke: Commentary on the Bible - 1831
111:7: Verity and judgment - His works are verity or truth, because they were wrought for the fulfillment of the promises he made to their fathers. And they were just; for their punishment was in consequence of their infidelities: and the punishment of the Babylonians was only in consequence of their gross iniquities; and in both respects he had proved his work to be according to justice and judgment.
Albert Barnes: Notes on the Bible - 1834
111:7: The works of his hands - All that he does in the works of creation and providence; all in his acts toward the children of men.
Are verity - Truth. That is, They tend to establish and confirm the truth; they are done in the cause or the defense of truth. Truth in any case may be ascertained by what God "does," for all that he defends and protects is "truth," and his acts, therefore, may be regarded as an expression of what is true and right.
And judgment - In the cause of justice; or, in maintaining the principles of right. God never does anything to vindicate wrong. None of his acts can be fairly interpreted as having been done to sustain injustice, fraud, deceit, ambition, oppression, murder, or licentiousness. That he suffers free agents to do these things without interference is no evidence that he approves of them. That he "disapproves" of them is shown
(a) by his declarations;
(b) by his threatenings;
(c) by all that he does to punish the wicked here.
All his commandments are sure - His statutes; his ordinances. They are sure; that is, they are to be relied on; or, are worthy of confidence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
111:7: works: Psa 85:10, Psa 89:14, Psa 98:3; Deu 32:4; Ti2 2:13; Rev 15:3, Rev 15:4
all his: Psa 19:7, Psa 105:8, Psa 119:86, Psa 119:151, Psa 119:160
Geneva 1599
111:7 The (d) works of his hands [are] verity and judgment; all his commandments [are] sure.
(d) As God proposed to take care of his Church so in effect does he declare himself just and true in the government of the same.
John Gill
111:7 The works of his hands are verity and judgment,.... His works of providence are just and true, particularly these which respected the driving the Canaanites out of their land, and settling the Israelites in it; these were done according to the truth of the divine promises and prophecies, and so were "verity" or "truth"; and for the sins of the Heathen, and by him who has a right to dispose of the earth and the fulness of it to whom he pleases, and so are "judgment" or righteous; and this holds good of his work of grace upon the heart, which is the work of his hands, and is "truth in the inward parts": and is created in righteousness and true holiness; and of all his acts of grace in election, redemption, &c. which are according to the truth of the divine nature and its perfections, and in which there is no unrighteousness. Some interpret this of the two tables of stone, which were the work, writing, and engraving of God, and on which were inscribed the judgments of the Lord; and are "true and righteous altogether". Aben Ezra understands it of the law implanted in the hearts of men.
All his commandments are sure: firm, and to be believed and complied with, either to destroy the nations, or to possess their land; or rather the commands of the moral law, which are firm and sure, one jot or tittle of which shall never pass away; all have been fulfilled by Christ, and remain with him a rule of walk and conversation; or the word which the Lord has commanded to a thousand generations, Ps 105:8 the covenant which is ordered in all things and sure; the promises of which are yea and amen in Christ; and the blessings of it, the sure mercies of David; and even the doctrines of the Gospel are the commandments and testimony of the Lord, which are sure, Ps 19:8 and to be believed, being the word of truth, the Gospel of our salvation, and coming from God, who cannot lie.
John Wesley
111:7 The works - All that he doth on the behalf of his people, or against their enemies. Truth - Are exactly agreeable to his promises, and to justice. Commandments - His laws given to the Israelites, especially the moral law. Sure - Constant and unchangeable.
110:7110:7: Տալ նոցա զժառանգութիւն հեթանոսաց, եւ գործք ձեռաց նորա արդարութիւն եւ իրաւունք են[7496]։ [7496] Ոմանք.Տալ նոցա ժառան՛՛։
7 Նրա ձեռքի գործերն արդար են ու իրաւացի, նրա բոլոր պատուիրանները՝ վստահելի:
7 Ճշմարտութիւնն ու իրաւունքը անոր ձեռքերուն գործերն են, Անոր բոլոր պատուիրանքները հաւատարիմ են։
եւ գործք ձեռաց նորա արդարութիւն եւ իրաւունք են. հաւատարիմ են յամենայնի պատուիրանք նորա:

110:7: Տալ նոցա զժառանգութիւն հեթանոսաց, եւ գործք ձեռաց նորա արդարութիւն եւ իրաւունք են[7496]։
[7496] Ոմանք.Տալ նոցա ժառան՛՛։
7 Նրա ձեռքի գործերն արդար են ու իրաւացի, նրա բոլոր պատուիրանները՝ վստահելի:
7 Ճշմարտութիւնն ու իրաւունքը անոր ձեռքերուն գործերն են, Անոր բոլոր պատուիրանքները հաւատարիմ են։
zohrab-1805▾ eastern-1994▾ western am▾
110:7110:7 Дела рук Его истина и суд; все заповеди Его верны,
110:8 ἐστηριγμέναι στηριζω steady; steadfast εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever πεποιημέναι ποιεω do; make ἐν εν in ἀληθείᾳ αληθεια truth καὶ και and; even εὐθύτητι ευθυτης straightness; direction
110:8. nun fidelia omnia praecepta eius samech firmata in sempiternum iugiter ain facta in veritate et aequitateAll his commandments are faithful: confirmed for ever and ever, made in truth and equity.
8. They are established for ever and ever, they are done in truth and uprightness.
The works of his hands [are] verity and judgment; all his commandments [are] sure:

110:7 Дела рук Его истина и суд; все заповеди Его верны,
110:8
ἐστηριγμέναι στηριζω steady; steadfast
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τοῦ ο the
αἰῶνος αιων age; -ever
πεποιημέναι ποιεω do; make
ἐν εν in
ἀληθείᾳ αληθεια truth
καὶ και and; even
εὐθύτητι ευθυτης straightness; direction
110:8. nun fidelia omnia praecepta eius samech firmata in sempiternum iugiter ain facta in veritate et aequitate
All his commandments are faithful: confirmed for ever and ever, made in truth and equity.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
111:8: They stand fast for ever - סמוכים semuchim, they are propped up, buttressed, for ever. They can never fail; for God's power supports his works, and his providence preserves the record of what he has done.
Albert Barnes: Notes on the Bible - 1834
111:8: They stand fast foRev_er and ever - Margin, "established." The Hebrew word means "sustained, supported." They will not fail or fall. Whatever else may be shaken, his law, his word, and the principles of his administration, will not fail. See the notes at Mat 5:18. Compare Luk 16:17; Mat 24:35. The great principles of truth and righteousness will stand, and whatever is founded on those principles will endure foRev_er.
And are done in truth and uprightness - Are based on truth, or on a just view of things; they are done in such a way that truth will be maintained and promoted. The word "uprightness" here means that all this is done on the principles of equity - of what "ought" to be done, or what is "best" to be done. Compare Psa 19:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
111:8: They: Mat 5:18; Rom 3:31
stand fast: Heb. are established
are done: Psa 19:9, Psa 119:127, Psa 119:128; Rom 7:12; Rev 15:3
John Gill
111:8 They stand fast for ever and ever,.... Not only the covenant and its promises do, but both law and Gospel, the commandments of the one and the doctrines of the other; the law is an eternal law, as to the matter of it, and is not made void by faith, but established; and the Gospel is an everlasting Gospel, which lives and abides for ever, being established upon the word of God, which cannot be broken; and is continued in the church, the pillar and ground of truth, from whence it can never be removed.
And are done in truth and uprightness; either made by the Lord according to the truth of things, the moral perfections of his nature and will, and the rectitude of it; or observed by men that truly fear the Lord with great truth and sincerity.
John Wesley
111:8 Done - Constituted or ordered.
110:8110:8: Հաւատարիմ են յամենայնի պատուիրանք նորա, հաստատեալ են յաւիտեանս յաւիտենից, արարեալ են ճշմարտութեամբ եւ ուղղութեամբ։
8 Հաստատուած են դրանք յաւիտեանս յաւիտենից, ստեղծուած ճշմարտութեամբ եւ արդարութեամբ:
8 Յաւիտեանս յաւիտենից հաստատուած են, Ճշմարտութեամբ եւ ուղղութեամբ եղած են։
հաստատեալ են յաւիտեանս յաւիտենից, արարեալ են ճշմարտութեամբ եւ ուղղութեամբ:

110:8: Հաւատարիմ են յամենայնի պատուիրանք նորա, հաստատեալ են յաւիտեանս յաւիտենից, արարեալ են ճշմարտութեամբ եւ ուղղութեամբ։
8 Հաստատուած են դրանք յաւիտեանս յաւիտենից, ստեղծուած ճշմարտութեամբ եւ արդարութեամբ:
8 Յաւիտեանս յաւիտենից հաստատուած են, Ճշմարտութեամբ եւ ուղղութեամբ եղած են։
zohrab-1805▾ eastern-1994▾ western am▾
110:8110:8 тверды на веки и веки, основаны на истине и правоте.
110:9 λύτρωσιν λυτρωσις ransoming; redemption ἀπέστειλεν αποστελλω send off / away τῷ ο the λαῷ λαος populace; population αὐτοῦ αυτος he; him ἐνετείλατο εντελλομαι direct; enjoin εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever διαθήκην διαθηκη covenant αὐτοῦ αυτος he; him ἅγιον αγιος holy καὶ και and; even φοβερὸν φοβερος fearful; fearsome τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him
110:9. fe redemptionem misit populo suo sade mandavit in aeternum pactum suum coph sanctum et terribile nomen eiusHe hath sent redemption to his people: he hath commanded his covenant for ever. Holy and terrible is his name:
9. He hath sent redemption unto his people; he hath commanded his covenant for ever: holy and reverend is his name.
They stand fast for ever and ever, [and are] done in truth and uprightness:

110:8 тверды на веки и веки, основаны на истине и правоте.
110:9
λύτρωσιν λυτρωσις ransoming; redemption
ἀπέστειλεν αποστελλω send off / away
τῷ ο the
λαῷ λαος populace; population
αὐτοῦ αυτος he; him
ἐνετείλατο εντελλομαι direct; enjoin
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
διαθήκην διαθηκη covenant
αὐτοῦ αυτος he; him
ἅγιον αγιος holy
καὶ και and; even
φοβερὸν φοβερος fearful; fearsome
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
110:9. fe redemptionem misit populo suo sade mandavit in aeternum pactum suum coph sanctum et terribile nomen eius
He hath sent redemption to his people: he hath commanded his covenant for ever. Holy and terrible is his name:
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
9. несмотря на постоянные отступления евреев от Своего Господа, Он был к ним милостив, и теперь послал избавление из вавилонского плена. Вся прошлая история евреев ясно свидетельствует, что имя Господне "страшно" для его оскорбителей и свято, почему требует от своих чтителей чистоты жизни и благоговейного к Себе отношения.
Adam Clarke: Commentary on the Bible - 1831
111:9: He sent redemption - He sent Moses to redeem them out of Egypt; various judges to deliver them out of the hands of their oppressors; Ezra, Nehemiah, and Zerubbabel, to deliver them from Babylon; and the Lord Jesus to redeem a whole lost world from sin, misery, and death.
Holy and reverend is his name - The word reverend comes to us from the Latins, reverendus, and is compounded of re, intensive, and vereor, to be feared; and most or right reverend, reverendissimus, signifies to be greatly feared. These terms are now only titles of ecclesiastical respect, especially in the Protestant ministry; but there was a time in which these were no empty titles. Such was the power of the clergy, that, when they walked not in the fear of the Lord, they caused the people to fear, and they themselves were to be feared; but, when the secular power was added to the spiritual, they were then truly reverendi and reverendissimi, to be feared and greatly to be feared. But reverend is not applied to God in this way; nor does the word נורא nora bear this signification; it rather means terrible: Holy and terrible, or holy and tremendous, is his name. This title belongs not to man; nor does any minister, in assuming the title reverend, assume this. Indeed, the word reverend, as now used, gives us a very imperfect conception of the original term. Holy and tremendous is God's name. He is glorious in holiness, fearful in praises, doing wonders, both in the way of judgment and in the way of mercy.
Albert Barnes: Notes on the Bible - 1834
111:9: He sent redemption unto his people - In their deliverance from Egypt. He has now sent it in a higher sense under the great Deliverer, the Saviour.
He hath commanded his covenant for ever - He has ordained or appointed it. The covenant is here represented as if it were obedient to the will of God, or under his control. The covenant refers to his arrangements with his people; his assurances of favor, with the terms on which that favor will be shown.
Holy and Rev_erend is his name - Holy and to be venerated; literally, "to be feared." That is, he has shown in all this that he is holy, and that he is a Being who is to be had in Rev_erence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
111:9: sent: Psa 130:7, Psa 130:8; Exo 15:13; Deu 15:15; Isa 44:6, Isa 63:9; Mat 1:21; Luk 1:68; Eph 1:7, Eph 1:14; Tit 2:14; Heb 9:12; Pe1 1:18-20; Rev 5:9
he hath: Psa 111:5; Sa2 23:5; Ch1 16:15; Isa 55:3; Jer 33:20, Jer 33:21; Gal 3:15-17; Heb 13:20
holy: Psa 89:7, Psa 99:3, Psa 99:5, Psa 99:9; Exo 15:11; Deu 28:58; Isa 6:3; Mal 1:11, Mal 2:2; Luk 1:49; Rev 4:8
John Gill
111:9 He sent redemption unto his people,.... Or one to redeem them, who effected it; Moses to redeem Israel out of Egypt, and Christ to redeem his people from sin, Satan, and the law, and who has done it; and having obtained eternal redemption, he sent his ministers to publish it in the world, and his Spirit to apply it, and to show his people their interest in it; and make it over to them, and the blessings of it, that they may enjoy it, and all the comforts and advantages arising from it; temporal redemption, as typical of the spiritual and eternal one, is here meant.
He hath commanded his covenant for ever; which cannot be the covenant of circumcision, or that at Sinai, neither of which were for ever; but the covenant of grace made with Christ, and which stands fast with him for ever; it is everlasting, sure, and can never be removed; its blessings and promises are for ever; and it is so made and framed, and so kept and observed, as that it shall always continue, which is meant by its being "commanded": as well as it may denote the decree and resolution of God never to break and alter it; see Ps 89:3.
Holy and reverend is his name; the name of God is "holy"; it is his nature, and appears in all his works; and in which he is glorious, and so is reverend; he is to be feared and reverenced by all his creatures, and among his saints, as he is by the angels in heaven.
John Wesley
111:9 Redemption - The deliverance out of Egypt, which was a type of that higher redemption by Christ. Commanded - Appointed, or established firmly by his power and authority. For ever - Through all successive generations of his people to the end of the world. Reverend - Terrible to his enemies, venerable in his peoples eyes, and holy in all his dealings with all men.
Robert Jamieson, A. R. Fausset and David Brown
111:9 The deliverance He provided accorded to His established covenant. Thus He manifested Himself in the sum of His perfections (Ps 20:1, Ps 20:7; Ps 22:3) worthy of reverence.
110:9110:9: Փրկութիւն առաքեաց Տէր ժողովրդեան իւրում. պատուիրեաց յաւիտենից զուխտ իւր սուրբ եւ ահե՛ղ է անուն նորա։
9 Տէրը փրկութիւն ուղարկեց իր ժողովրդին, յաւիտեանս պատգամեց իր ուխտը. սուրբ եւ ահեղ է նրա անունը:
9 Փրկութիւն ղրկեց իր ժողովուրդին, Իր ուխտը յաւիտեանս պահել պատուիրեց։Սուրբ ու ահաւոր է անոր անունը։
Փրկութիւն առաքեաց Տէր ժողովրդեան իւրում, պատուիրեաց յաւիտենից զուխտ իւր. սուրբ եւ ահեղ է անուն նորա:

110:9: Փրկութիւն առաքեաց Տէր ժողովրդեան իւրում. պատուիրեաց յաւիտենից զուխտ իւր սուրբ եւ ահե՛ղ է անուն նորա։
9 Տէրը փրկութիւն ուղարկեց իր ժողովրդին, յաւիտեանս պատգամեց իր ուխտը. սուրբ եւ ահեղ է նրա անունը:
9 Փրկութիւն ղրկեց իր ժողովուրդին, Իր ուխտը յաւիտեանս պահել պատուիրեց։Սուրբ ու ահաւոր է անոր անունը։
zohrab-1805▾ eastern-1994▾ western am▾
110:9110:9 Избавление послал Он народу Своему; заповедал на веки завет Свой. Свято и страшно имя Его!
110:10 ἀρχὴ αρχη origin; beginning σοφίας σοφια wisdom φόβος φοβος fear; awe κυρίου κυριος lord; master σύνεσις συνεσις comprehension ἀγαθὴ αγαθος good πᾶσι πας all; every τοῖς ο the ποιοῦσιν ποιεω do; make αὐτήν αυτος he; him ἡ ο the αἴνεσις αινεσις singing praise αὐτοῦ αυτος he; him μένει μενω stay; stand fast εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever
110:10. res principium sapientiae timor Domini sen doctrina bona cunctis qui faciunt ea thau laus eius perseverans iugiter alleluiaThe fear of the Lord is the beginning of wisdom. A good understanding to all that do it: his praise continueth for ever and ever.
10. The fear of the LORD is the beginning of wisdom; a good understanding have all they that do thereafter: his praise endureth for ever.
He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend [is] his name:

110:9 Избавление послал Он народу Своему; заповедал на веки завет Свой. Свято и страшно имя Его!
110:10
ἀρχὴ αρχη origin; beginning
σοφίας σοφια wisdom
φόβος φοβος fear; awe
κυρίου κυριος lord; master
σύνεσις συνεσις comprehension
ἀγαθὴ αγαθος good
πᾶσι πας all; every
τοῖς ο the
ποιοῦσιν ποιεω do; make
αὐτήν αυτος he; him
ο the
αἴνεσις αινεσις singing praise
αὐτοῦ αυτος he; him
μένει μενω stay; stand fast
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τοῦ ο the
αἰῶνος αιων age; -ever
110:10. res principium sapientiae timor Domini sen doctrina bona cunctis qui faciunt ea thau laus eius perseverans iugiter alleluia
The fear of the Lord is the beginning of wisdom. A good understanding to all that do it: his praise continueth for ever and ever.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. "Разум верный у всех, исполняющих заповеди Его". Истинное познание Господа не у того, кто теоретически в Него верует, но кто живет согласно Его заповедей: теория и практика, вера и жизнь должны быть объединены.
Adam Clarke: Commentary on the Bible - 1831
111:10: The fear of the Lord is the beginning of wisdom - The original stands thus: ראשית חכמה יראת יהוה reshith chokmah, yirath Yehovah, The beginning of wisdom is the fear of Jehovah. Wisdom itself begins with this fear; true wisdom has this for its commencement. It is the first ingredient in it, and is an essential part of it. In vain does any man pretend to be wise who does not fear the Lord; and he who fears the Lord departs from evil: he who lives in sin neither fears God, nor is wise.
A good understanding have all they that do his commandments - These last words we add as necessary to make up the sense; but there is no need of this expedient, as the words of the original literally read thus: "The beginning of wisdom is the fear of Jehovah; good discernment to the doers." That is, They who act according to the dictates of wisdom, the commencement of which is the fear of Jehovah, have a sound understanding, discern their duty and their interest, and live to secure their own peace, their neighbour's good, and God's glory.
Albert Barnes: Notes on the Bible - 1834
111:10: The fear of the Lord - Rev_erence for God; respect for his law, his will, his government, himself; the fear of offending him, which will lead us to do right. This fear is not that of a slave; it is not mere dread; it is not terror. It is consistent with love, and springs from it. It is consistent with calmness of mind, and promotes it. It does not produce terror, but rather delivers from it, and preserves the mind from alarms. The word here rendered "fear" is a noun of the same origin as the word rendered "Rev_erend" in the pRev_ious verse. The suggestion to the mind of the psalmist that the "name of the Lord" was "Rev_erend," or was to be venerated, introduced this thought that such Rev_erence is the very foundation of wisdom.
Is the beginning of wisdom - The foundation, the origin, the commencement of being truly wise. It is so. There is no true wisdom which does not recognize the being, the perfections, and the claims of God. The highest wisdom - the most lofty endowment of man - is that he "may" know and honor God. This, in capability, makes him wise above the brute creation; this, in exercise, makes one man more wise than another; this, when it springs up in the soul, makes a man more wise than he was before - or, is the "beginning" of true wisdom in the soul. Compare Pro 1:7; Pro 9:10; Deu 4:6; Job 28:28; Ecc 12:13.
A good understanding ... - Margin, "good success." The original word - שׂכל ś ê kel - is rendered "understanding" (as here) in Sa1 25:3; Ezr 8:18; Job 17:4; Pro 3:4; Pro 13:15; Pro 16:22; "wisdom" in Ch1 22:12; Pro 12:8; Pro 23:9; "prudence," Ch2 2:12; Pro 19:11 (margin); "sense," in Neh 8:8; "knowledge," Ch2 30:22; and "policy" in Dan 8:25. It "may" denote, therefore, understanding, wisdom, knowledge, success, prudence; and it is true in regard to "all" of these - for the fear of the Lord, or true religion, produces them "all." It is not necessary, therefore, to endeavor to ascertain precisely which of these is the meaning here.
That do his commandments - Margin, as in the Hebrew, "do them." That do the things connected with the fear of the Lord; that is, who obey God.
His praise endureth for ever - That is, the foundation for his praise endures to all eternity; or, is unchangeable. As God is always the same, so there is, as derived from his being and perfections, always the same foundation for praise. As there will always be created beings who can and will appreciate this, so it will be literally true, as it should be, that his praise "will" be celebrated foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
111:10: fear: Job 28:28; Pro 1:7, Pro 9:10; Ecc 12:13
a good understanding: or, good success, Psa 1:3; Deu 4:6; Jos 1:7, Jos 1:8; Pro 3:4; Ti2 3:15-17
do his commandments: Heb. do them, Joh 13:17; Rev 22:14
his praise: Mat 25:21, Mat 25:23; Joh 5:44, Joh 12:43; Rom 2:7, Rom 2:29; Co1 4:5; Co2 4:17; Pe1 1:7
Geneva 1599
111:10 (e) The fear of the LORD [is] the beginning of wisdom: a good understanding have all they that (f) do [his commandments]: his praise endureth for ever.
(e) They only are wise who fear God and none have understanding but they who obey the word.
(f) That is, his commandment as in (Ps 111:7).
John Gill
111:10 The fear of the Lord is the beginning of wisdom,.... The fear of the Lord, whose name is revered, is not a fear of his judgments here or hereafter, but of his goodness and grace; it is a reverential affection for him, a fiducial fear of him, a fear of offending so good a Being as he is; and it includes all religious worship of him, inward and outward, private and public; and at this true wisdom begins; a man begins to be wise when he fears the Lord, and not till then; this is his highest wisdom, and this is, as it may be rendered, "the chief of wisdom" (i), the principal part of it; see Prov 9:10.
A good understanding have all they that do his commandments; or "that do them" (k); the fear of the Lord and wisdom; that exercise them, that do as they oblige and direct to; so R. Moses in Aben Ezra connects the words; such have a good understanding of the Lord, know him as the object of their fear and reverence, and of their duty to him, and of their own interest, it being their wisdom to fear him; since by attending to their duty, to the word and ordinances of God, such arrive to a greater degree of knowledge and understanding of divine things. Some render it "good success (l)" or "prosperity", as Kimchi; such usually have prosperity in soul and body, in things temporal and spiritual; see Josh 1:8.
His praise endureth for ever; or "its praise" (m); the praise of the fear of the Lord, of divine wisdom, and of a good understanding; just as of circumcision in the heart, Rom 2:29 or the praise of him that does the above things, that does the commandments of God, or acts under the fear of God, and as a wise man, 1Cor 4:5 or rather the praise of God, which shall be given him by angels and men now and for evermore, as it ought to be; and to stir up to which is the design of the psalm throughout; and which men are encouraged to from the works and word of God, from his name, nature, and covenant, and from his blessings and acts of grace and goodness.
(i) "caput sapientiae", Junius & Tremellius; "vel praecipuum", Cocceius; "summa", Michaelis. (k) "facientibus ea", Pagninus, Montanus, Junius & Tremelilius, &c. (l) "successus optimus", Junius & Tremellius; so Ainsworth. (m) "quorum laus", Tigurine version; i.e. "uniuscujusque facientium", Gejerus, Michaelis.
John Wesley
111:10 The fear - True religion. Beginning - Is the only foundation of, and introduction to, true wisdom.
Robert Jamieson, A. R. Fausset and David Brown
111:10 And hence love and fear of such a God is the chief element of true wisdom (compare Prov 1:7; Prov 9:10).
110:10110:10: Սկիզբն զգօնութեան երկեւղ Տեառն, իմաստութիւն բարի ամենեցուն որ առնեն զնա, եւ օրհնութիւն նորա մնա՛յ յաւիտեանս յաւիտենից։ Տունք. ը̃։
10 Զգօնութեան սկիզբն երկիւղն է Տիրոջ հանդէպ, բարեմիտ են բոլոր նրանք, որ գործադրում են այն. նրա օրհնութիւնը կը մնայ յաւիտեանս յաւիտենից:
10 Իմաստութեան սկիզբը Տէրոջը վախն է. Լաւ հասկացողութիւն ունին անոնք, որ զանոնք կը կատարեն. Անոր օրհնութիւնը յաւիտեան պիտի մնայ։
Սկիզբն զգօնութեան երկեւղ Տեառն, իմաստութիւն բարի ամենեցուն որ առնեն զնա, եւ օրհնութիւն նորա մնայ յաւիտեանս յաւիտենից:

110:10: Սկիզբն զգօնութեան երկեւղ Տեառն, իմաստութիւն բարի ամենեցուն որ առնեն զնա, եւ օրհնութիւն նորա մնա՛յ յաւիտեանս յաւիտենից։ Տունք. ը̃։
10 Զգօնութեան սկիզբն երկիւղն է Տիրոջ հանդէպ, բարեմիտ են բոլոր նրանք, որ գործադրում են այն. նրա օրհնութիւնը կը մնայ յաւիտեանս յաւիտենից:
10 Իմաստութեան սկիզբը Տէրոջը վախն է. Լաւ հասկացողութիւն ունին անոնք, որ զանոնք կը կատարեն. Անոր օրհնութիւնը յաւիտեան պիտի մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
110:10110:10 Начало мудрости страх Господень; разум верный у всех, исполняющих {заповеди Его}. Хвала Ему пребудет вовек.
The fear of the LORD [is] the beginning of wisdom: a good understanding have all they that do [his commandments]: his praise endureth for ever:

110:10 Начало мудрости страх Господень; разум верный у всех, исполняющих {заповеди Его}. Хвала Ему пребудет вовек.
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