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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
В сильном смущении от тяжелых обстоятельств, я сказал, что человек - ложь (1-2), а потому прибегал только к Твоей, Господи, помощи. Что я могу воздать Тебе за твои благодеяния? Буду возносить Тебе возлияния и исполнять свои обеты (3-5). Смерть святых дорога пред Тобою. Ты разрешил мои узы, избавил от гибели, за что я буду восхвалять Тебя в дому Господнем (6-10).
John Gill
116:10 I believed, therefore have I spoken,.... Here the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions, begin a new psalm, but without any foundation in the original; nor is it countenanced by the Targum; and is manifestly against the connection with the preceding verses. David expresses his faith in relation to what goes before, though the particulars of it are not mentioned, but are left to be supplied from thence: he not only believed there was a God, but that this God was gracious and merciful, and that he was his God; who had made a covenant with him, ordered in all things, and sure: he believed the promises of it; and particularly the grand promise of it respecting Christ, and salvation by him: he believed the Lord would deliver him out of all his troubles; that he should walk before him, and see his goodness in the land of the living; he believed a future state of happiness he should hereafter enjoy. The Apostle Paul quotes this passage, and applies it to himself and other Gospel ministers; declaring their faith in the resurrection of the dead, and an eternal weight of glory they were looking for, 2Cor 4:13; and therefore spake so freely about these things. Faith gives boldness and freedom of speech to men; which believers use with God in prayer, in the believing views of him, as their God in Christ; and of Christ, his person, blood, righteousness, and sacrifice: it gives ministers boldness and freedom to speak out plainly, constantly, and boldly, the Gospel of Christ; it gives the same to private Christians, to speak freely one to another of their gracious experiences, and to declare publicly to the churches of Christ what God has done for their souls;
I was greatly afflicted; when he believed and spake, and yet nevertheless did; he might be afflicted, reproached, and persecuted for his faith, and his speaking of it; particularly as it respected his coming to the crown and kingdom of Israel. And it is no unusual thing for saints to be persecuted for their faith, and profession of it; and yet none of these things move them from it; their faith remains, and is much more precious than gold that perisheth; and they hold fast the profession of it. Many and great afflictions are the common lot of believers.
Robert Jamieson, A. R. Fausset and David Brown
116:10 Confidence in God opposed to distrust of men, as not reliable (Ps 68:8-9). He speaks from an experience of the result of his faith.
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115:1115:0 [Аллилуия.]
115:1 αλληλουια αλληλουια haleluyah ἐπίστευσα πιστευω believe; entrust διὸ διο therefore ἐλάλησα λαλεω talk; speak ἐγὼ εγω I δὲ δε though; while ἐταπεινώθην ταπεινοω humble; bring low σφόδρα σφοδρα vehemently; tremendously
115:1 לֹ֤א lˈō לֹא not לָ֥נוּ lˌānû לְ to יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH לֹ֫א lˈō לֹא not לָ֥נוּ lˌānû לְ to כִּֽי־ kˈî- כִּי that לְ֭ ˈl לְ to שִׁמְךָ šimᵊḵˌā שֵׁם name תֵּ֣ן tˈēn נתן give כָּבֹ֑וד kāvˈôḏ כָּבֹוד weight עַל־ ʕal- עַל upon חַ֝סְדְּךָ֗ ˈḥasdᵊḵˈā חֶסֶד loyalty עַל־ ʕal- עַל upon אֲמִתֶּֽךָ׃ ʔᵃmittˈeḵā אֶמֶת trustworthiness
115:10. credidi propter quod locutus sum ego adflictus sum nimisI have believed, therefore have I spoken; but I have been humbled exceedingly.
1. I LOVE the LORD, because he hath heard my voice and my supplications.
115:1. Not to us, O Lord, not to us, but to your name give glory.
115:1. Not unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, [and] for thy truth’s sake.
KJV Chapter [116] [116:10] I believed, therefore have I spoken: I was greatly afflicted:

115:0 [Аллилуия.]
115:1
αλληλουια αλληλουια haleluyah
ἐπίστευσα πιστευω believe; entrust
διὸ διο therefore
ἐλάλησα λαλεω talk; speak
ἐγὼ εγω I
δὲ δε though; while
ἐταπεινώθην ταπεινοω humble; bring low
σφόδρα σφοδρα vehemently; tremendously
115:1
לֹ֤א lˈō לֹא not
לָ֥נוּ lˌānû לְ to
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
לֹ֫א lˈō לֹא not
לָ֥נוּ lˌānû לְ to
כִּֽי־ kˈî- כִּי that
לְ֭ ˈl לְ to
שִׁמְךָ šimᵊḵˌā שֵׁם name
תֵּ֣ן tˈēn נתן give
כָּבֹ֑וד kāvˈôḏ כָּבֹוד weight
עַל־ ʕal- עַל upon
חַ֝סְדְּךָ֗ ˈḥasdᵊḵˈā חֶסֶד loyalty
עַל־ ʕal- עַל upon
אֲמִתֶּֽךָ׃ ʔᵃmittˈeḵā אֶמֶת trustworthiness
115:10. credidi propter quod locutus sum ego adflictus sum nimis
I have believed, therefore have I spoken; but I have been humbled exceedingly.
115:1. Not to us, O Lord, not to us, but to your name give glory.
115:1. Not unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, [and] for thy truth’s sake.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Жалоба писателя на свое сокрушение пред Господом служит показателем его глубокой веры. В своей "опрометчивости" (точнее передать - в исступлении), в тяжелых стеснительных обстоятельствах своей жизни, когда он не видел ниоткуда помощи, но встречал только противодействие и обманы со стороны людей, он сказал, что "всякий человек ложь", т. е. что надежда на помощь человека не только обманчива, но что люди и живут даже намеренными и сознательными обманами других. Очень может быть, что писатель здесь делает намек на интриги самарян пред персидским двором. Эта беспомощность писателя своими силами выйти из тяжелых обстоятельств вызвала в нем молитвенное обращение к Богу за помощью, являясь выражением его веры, что только один Господь истинен и только в Нем одном можно найти защиту.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 I believed, therefore have I spoken: I was greatly afflicted: 11 I said in my haste, All men are liars. 12 What shall I render unto the LORD for all his benefits toward me? 13 I will take the cup of salvation, and call upon the name of the LORD. 14 I will pay my vows unto the LORD now in the presence of all his people. 15 Precious in the sight of the LORD is the death of his saints. 16 O LORD, truly I am thy servant; I am thy servant, and the son of thine handmaid: thou hast loosed my bonds. 17 I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD. 18 I will pay my vows unto the LORD now in the presence of all his people, 19 In the courts of the LORD's house, in the midst of thee, O Jerusalem. Praise ye the LORD.
The Septuagint and some other ancient versions make these verses a distinct psalm separate from the former; and some have called it the Martyr's psalm, I suppose for the sake of v. 15. Three things David here makes confession of:--
I. His faith (v. 10): I believed, therefore have I spoken. This is quoted by the apostle (2 Cor. iv. 13) with application to himself and his fellow-ministers, who, though they suffered for Christ, were not ashamed to own him. David believed the being, providence, and promise of God, particularly the assurance God had given him by Samuel that he should exchange his crook for a sceptre: a great deal of hardship he went through in the belief of this, and therefore he spoke, spoke to God by prayer (v. 4), by praise, v. 12. Those that believe in God will address themselves to him. He spoke to himself; because he believed, he said to his soul, Return to thy rest. He spoke to others, told his friends what his hope was, and what the ground of it, though it exasperated Saul against him and he was greatly afflicted for it. Note, Those that believe with the heart must confess with the mouth, for the glory of God, the encouragement of others, and to evidence their own sincerity, Rom. x. 10; Acts ix. 19, 20. Those that live in hope of the kingdom of glory must neither be afraid nor ashamed to own their obligation to him that purchased it for them, Matt. x. 22.
II. His fear (v. 11): I was greatly afflicted, and then I said in my haste (somewhat rashly and inconsiderately--in my amazement (so some), when I was in a consternation--in my flight (so others), when Saul was in pursuit of me), All men are liars, all with whom he had to do, Saul and all his courtiers; his friends, who he thought would stand by him, deserted him and disowned him when he fell into disgrace at court. And some think it is especially a reflection on Samuel, who had promised him the kingdom, but deceived him; for, says he, I shall one day perish by the hand of Saul, 1 Sam. xxvii. 1. Observe, 1. The faith of the best of saints is not perfect, nor always alike strong and active. David believed and spoke well (v. 10), but now, through unbelief, he spoke amiss. 2. When we are under great and sore afflictions, especially if they continue long, we are apt to grow weary, to despond, and almost to despair of a good issue. Let us not therefore be harsh in censuring others, but carefully watch over ourselves when we are in trouble, Ps. xxxix. 1-3. 3. If good men speak amiss, it is in their haste, through the surprise of a temptation, not deliberately and with premeditation, as the wicked man, who sits in the seat of the scornful (Ps. i. 1), sits and speaks against his brother, Ps. l. 19, 20. 4. What we speak amiss, in haste, we must by repentance unsay again (as David, Ps. xxxi. 22), and then it shall not be laid to our charge. Some make this to be no rash word of David's. He was greatly afflicted and forced to fly, but he did not trust in man, nor make flesh his arm. No: he said, "All men are liars; as men of low degree are vanity, so men of high degree are a lie, and therefore my confidence was in God only, and in him I cannot be disappointed." In this sense the apostle seems to take it. Rom. iii. 4, Let God be true and every man a liar in comparison with God. All men are fickle and inconstant, and subject to change; and therefore let us cease from man and cleave to God.
III. His gratitude, v. 12, &c. God had been better to him than his fears, and had graciously delivered him out of his distresses; and, in consideration hereof,
1. He enquires what returns he shall make (v. 12): What shall I render unto the Lord for all his benefits towards me? Here he speaks, (1.) As one sensible of many mercies received from God--all his benefits. This psalm seems to have been penned upon occasion of some one particular benefit (v. 6, 7), but in that one he saw many and that one brought many to mind, and therefore now he thinks of all God's benefits towards him. Note, When we speak of God's mercies we should magnify them and speak highly of them. (2.) As one solicitous and studious how to express his gratitude: What shall I render unto the Lord? Not as if he thought he could render any thing proportionable, or as a valuable consideration for what he had received; we can no more pretend to give a recompense to God than we can to merit any favour from him; but he desired to render something acceptable, something that God would be pleased with as the acknowledgment of a grateful mind. He asks God, What shall I render? Asks the priest, asks his friends, or rather asks himself, and communes with his own heart about it. Note, Having received many benefits from God, we are concerned to enquire, What shall we render?
2. He resolves what returns he will make.
(1.) He will in the most devout and solemn manner offer up his praises and prayers to God, v. 13, 17. [1.] "I will take the cup of salvation, that is, I will offer the drink-offerings appointed by the law, in token of my thankfulness to God, and rejoice with my friends in God's goodness to me;" this is called the cup of deliverance because drunk in memory of his deliverance. The pious Jews had sometimes a cup of blessing, at their private meals, which the master of the family drank first of, with thanksgiving to God, and all at his table drank with him. But some understand it not of the cup that he would present to God, but of the cup that God would put into his hand. I will receive, First, The cup of affliction. Many good interpreters understand it of that cup, that bitter cup, which is yet sanctified to the saints, so that to them it is a cup of salvation. Phil. i. 19, This shall turn to my salvation; it is a means of spiritual health. David's sufferings were typical of Christ's, and we, in ours, have communion with his, and his cup was indeed a cup of salvation. "God, having bestowed so many benefits upon me, whatever cup he shall put into my hands I will readily take it, and not dispute it; welcome his holy will." Herein David spoke the language of the Son of David. John xviii. 11, The cup that my Father has given me, shall I not take it and drink it? Secondly, The cup of consolation: "I will receive the benefits God bestows upon me as from his hand, and taste his love in them, as that which is the portion not only of my inheritance in the other world, but of my cup in this." [2.] I will offer to thee the sacrifice of thanksgiving, the thank-offerings which God required, Lev. vii. 11, 12, &c. Note, Those whose hearts are truly thankful will express their gratitude in thank-offerings. We must first give our ownselves to God as living sacrifices (Rom. xii. 1, 2 Cor. viii. 5), and then lay out of what we have for his honour in works of piety and charity. Doing good and communicating are sacrifices with which God is well pleased (Heb. xiii. 15, 16) and this must accompany our giving thanks to his name. If God has been bountiful to us, the least we can do in return is to be bountiful to the poor, Ps. xvi. 2, 3. Why should we offer that to God which costs us nothing? [3.] I will call upon the name of the Lord. This he had promised (v. 2) and here he repeats it, v. 13 and again v. 17. If we have received kindness from a man like ourselves, we tell him that we hope we shall never trouble him again; but God is pleased to reckon the prayers of his people an honour to him, and a delight, and no trouble; and therefore, in gratitude for former mercies, we must seek to him for further mercies, and continue to call upon him.
(2.) He will always entertain good thoughts of God, as very tender of the lives and comforts of his people (v. 15): Precious in the sight of the Lord is the death of his saints, so precious that he will not gratify Saul, nor Absalom, nor any of David's enemies, with his death, how earnestly soever they desire it. This truth David had comforted himself with in the depth of his distress and danger; and, the event having confirmed it, he comforts others with it who might be in like manner exposed. God has a people, even in this world, that are his saints, his merciful ones, or men of mercy, that have received mercy from him and show mercy for his sake. The saints of God are mortal and dying; nay, there are those that desire their death, and labour all they can to hasten it, and sometimes prevail to be the death of them; but it is precious in the sight of the Lord; their life is so (2 Kings i. 13); their blood is so, Ps. lxxii. 14. God often wonderfully prevents the death of his saints when there is but a step between them and it; he takes special care about their death, to order it for the best in all the circumstances of it; and whoever kills them, how light soever they may make of it, they shall be made to pay dearly for it when inquisition is made for the blood of the saints, Matt. xxiii. 35. Though no man lays it to heart when the righteous perish, God will make it to appear that he lays it to heart. This should make us willing to die, to die for Christ, if we are called to it, that our death shall be registered in heaven; and let that be precious to us which is so to God.
(3.) He will oblige himself to be God's servant all his days. Having asked, What shall I render? here he surrenders himself, which was more than all burnt-offerings and sacrifice (v. 16): O Lord! truly I am thy servant. Here is, [1.] The relation in which David professes to stand to God: "I am thy servant; I choose to be so; I resolve to be so; I will live and die in thy service." He had called God's people, who are dear to him, his saints; but, when he comes to apply it to himself, he does not say, Truly I am thy saint (that looked too high a title for himself), but, I am thy servant. David was a king, and yet he glories in this, that he was God's servant. It is no disparagement, but an honour, to the greatest kings on earth, to be the servants of the God of heaven. David does not here compliment God, as it is common among men to say, I am your servant, Sir. No; "Lord, I am truly thy servant; thou knowest all things, thou knowest that I am so." And he repeats it, as that which he took pleasure in the thoughts of and which he was resolved to abide by: "I am thy servant, I am thy servant. Let others serve what master they will, truly I am they servant." [2.] The ground of that relation. Two ways men came to be servants:--First, by birth. "Lord, I was born in thy house; I am the son of thy handmaid, and therefore thine." It, is a great mercy to be the children of godly parents, as it obliges us to duty and is pleadable with God for mercy. Secondly, By redemption. He that procured the release of a captive took him for his servant. "Lord, thou hast loosed my bonds; those sorrows of death that compassed me, thou hast discharged me from them, and therefore I am thy servant, and entitled to thy protection as well as obliged to thy work." The very bonds which thou hast loosed shall tie me faster unto thee. Patrick.
(4.) He will make conscience of paying his vows and making good what he had promised, not only that he would offer the sacrifices of praise, which he had vowed to bring, but perform all his other engagements to God, which he had laid himself under in the day of his affliction (v. 14): I will pay my vows; and again, (v. 18), now in the presence of all his people. Note, Vows are debts that must be paid, for it is better not to vow than to vow and not pay. He will pay his vows, [1.] Presently; he will not, like sorry debtors, delay the payment of them, or beg a day; but, "I will pay them now," Eccl. v. 4. [2.] Publicly; he will not huddle up his praises in a corner, but what service he has to do for God he will do it in the presence of all his people; nor for ostentation, but to show that he was not ashamed of the service of God, and that others might be invited to join with him. He will pay his vows in the courts of the tabernacle, where there was a crowd of Israelites attending, in the midst of Jerusalem, that he might bring devotion into more reputation.
Adam Clarke: Commentary on the Bible - 1831
116:10: I believed, therefere have I spoken - Distressed and afflicted as I was, I ever believed thy promises to be true; but I had great struggles to maintain my confidence; for my afflictions were great, oppressive, and of long standing.
It is scarcely worth observing that the letters called heemantic by the Hebrew grammarians, and which are used in forming the derivatives from the roots, are taken from the first word in this verse, האמנתי heemanti, "I have believed;" as the prefixes in that language are found in the technical words משה וכלב Mosheh vecaleb, "Moses and Caleb;" and the formatives of the future are found in the word איתן eythan, "strength."
Albert Barnes: Notes on the Bible - 1834
116:10: I believed, therefore have I spoken - This, in the Septuagint and Latin Vulgate, begins a new psalm, but without any good reason. This language is borrowed by the Apostle Paul to express his confidence in the truth of the gospel, and the effect which that confidence had on him in causing him to declare the truth. Co2 4:13. The meaning here is, that in the time of his affliction the psalmist had true faith in God; and, as a result of that, he was able now to speak as he did. At that time he trusted in God; he called on him; he sought his mercy, and God heard his prayer; and now, as the consequence of that, he was enabled to give utterance to these thoughts. Faith was at the foundation of his recovery, and he was now reaping the fruits of faith.
I was greatly afflicted - In danger of death. The psalmist Rev_iewed this now, and he saw that all that he had felt and dreaded was real. He was in imminent; danger. There was occasion for the tears which he shed. There was reason for the earnestness of his cry to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
116:10: I believed: Co2 4:13; Heb 11:1
therefore: Num 14:6-9; Pro 21:28; Pe2 1:16, Pe2 1:21
I was greatly: Psa 116:3
Carl Friedrich Keil and Franz Delitzsch
116:10
Since כּי אדבּר does not introduce anything that could become an object of belief, האמין is absolute here: to have faith, just as in Job 24:22; Job 29:24, with לא it signifies "to be without faith, i.e., to despair." But how does it now proceed? The lxx renders ἐπίστευσα, διὸ ἐλάλησα, which the apostle makes use of in 2Cor 4:13, without our being therefore obliged with Luther to render: I believe, therefore I speak; כי does not signify διὸ. Nevertheless כי might according to the sense be used for לכן, if it had to be rendered with Hengstenberg: "I believed, therefore I spake,hy but I was very much plagued." But this assertion does not suit this connection, and has, moreover, no support in the syntax. It might more readily be rendered: "I have believed that I should yet speak, i.e., that I should once more have a deliverance of God to celebrate;" but the connection of the parallel members, which is then only lax, is opposed to this. Hitzig's attempted interpretation, "I trust, when (כּי as in Jer 12:1) I should speak: I am greatly afflicted," i.e., "I have henceforth confidence, so that I shall not suffer myself to be drawn away into the expression of despondency," does not commend itself, since Ps 116:10 is a complaining, but not therefore as yet a desponding assertion of the reality. Assuming that האמנתּי and אמרתּי in Ps 116:11 stand on the same line in point of time, it seems that it must be interpreted I had faith, for I spake (was obliged to speak); but אדבר, separated from האמנתי by כי, is opposed to the colouring relating to the contemporaneous past. Thus Ps 116:10 will consequently contain the issue of that which has been hitherto experienced: I have gathered up faith and believe henceforth, when I speak (have to speak, must speak): I am deeply afflicted (ענה as in Ps 119:67, cf. Arab. ‛nâ, to be bowed down, more particularly in captivity, whence Arab. 'l-‛nât, those who are bowed down). On the other hand, Ps 116:11 is manifestly a retrospect. He believes now, for he is thoroughly weaned from putting trust in men: I said in my despair (taken from Ps 31:23), the result of my deeply bowed down condition: All men are liars (πᾶς ἄνθρωπος ψεύστης, Rom 3:4). Forsaken by all the men from whom he expected succour and help, he experienced the truth and faithfulness of God. Striding away over this thought, he asks in Ps 116:12 how he is to give thanks to God for all His benefits. מה is an adverbial accusative for בּמּה, as in Gen 44:16, and the substantive תּגּמוּל, in itself a later formation, has besides the Chaldaic plural suffix ôhi, which is without example elsewhere in Hebrew. The poet says in Ps 116:13 how alone he can and will give thanks to his Deliverer, by using a figure taken from the Passover (Mt 26:27), the memorial repast in celebration of the redemption out of Egypt. The cup of salvation is that which is raised aloft and drunk amidst thanksgiving for the manifold and abundant salvation (ישׁוּעות) experienced. קרא בשׁם ה is the usual expression for a solemn and public calling upon and proclamation of the Name of God. In Ps 116:14 this thanksgiving is more minutely designated as שׁלמי נדר, which the poet now discharges. A common and joyous eating and drinking in the presence of God was associated with the shelamim. נא (vid., Ps 115:2) in the freest application gives a more animated tone to the word with which it stands. Because he is impelled frankly and freely to give thanks before the whole congregation, נא stands beside נגד, and נגד, moreover, has the intentional ah.
Geneva 1599
116:10 (f) I believed, therefore have I spoken: I was greatly afflicted:
(f) I felt all these things, and therefore was moved by faith to confess them, (2Cor 4:13).
John Gill
116:11 I said in my haste, all men are liars. The sin of lying is common to man; there is a natural proneness and propensity to it: men go astray from the womb, speaking lies; yet such who have received the grace of God "put it off" with the rest of "the deeds of the old man", and are "children that will not lie". Wherefore, though the greater part of mankind might deserve this character, yet all and every individual of them did not. However degenerate the age was in which David lived, and the faithful among men were few; yet there were some to whom this imputation did not belong; and therefore, on cool reflection, he owned it was said "in haste"; not with thought and deliberation, but rashly and precipitately, unadvisedly, in a passion, and under a temptation, and when off of his guard; and which he acknowledged and repented of. The Targum is,
"I said in my flight;''
when he made haste and fled from Saul, whom he might call a liar and dissembler, pretending respect to him when he had none; and also his courtiers; nay, even Samuel himself, who had anointed him, and assured him he should be king; and yet now he thought he had deceived him, and he should perish by the hand of Saul, and never come to the kingdom, 1Kings 27:1; or when he fled from his son Absalom, whom he might call a liar, who had deceived him with the pretence of a vow; and also Ahithophel and others, who proved treacherous and unfaithful to him. Some take the words in a quite different sense, as an instance of his great faith; that when he was so greatly afflicted, and obliged to fly, yet declared that every man that should say he should not come to the kingdom was a liar; so Kimchi: and others think his meaning is, that every man is a liar in comparison of God, who is true and faithful to his promises, and not a man, that he should lie. Men of both high and low degree are a lie and vanity, and not to be trusted and depended upon; but a man may safely put confidence in the Lord; to this agrees Rom 3:4; where the apostle seems to have some respect to this passage.
Robert Jamieson, A. R. Fausset and David Brown
116:11 in my haste--literally, "terror," or "agitation," produced by his affliction (compare Ps 31:22).
115:10115:10: Հաւատացի զոր եւ խօսեցայ, եւ ես խոնարհ եղէ յոյժ։
10 Ինչ որ խօսեցի՝ հաւատացի դրան, եւ չափազանց խղճալի եղայ:
10 Հաւատացի, անոր համար խօսեցայ։«Ես խիստ թշուառացայ»։
Հաւատացի զոր եւ խօսեցայ, եւ ես խոնարհ եղէ յոյժ:

115:10: Հաւատացի զոր եւ խօսեցայ, եւ ես խոնարհ եղէ յոյժ։
10 Ինչ որ խօսեցի՝ հաւատացի դրան, եւ չափազանց խղճալի եղայ:
10 Հաւատացի, անոր համար խօսեցայ։«Ես խիստ թշուառացայ»։
zohrab-1805▾ eastern-1994▾ western am▾
115:2115:1 Я веровал, и потому говорил: я сильно сокрушен.
115:2 ἐγὼ εγω I εἶπα επω say; speak ἐν εν in τῇ ο the ἐκστάσει εκστασις ecstasy; trance μου μου of me; mine πᾶς πας all; every ἄνθρωπος ανθρωπος person; human ψεύστης ψευστης liar
115:2 לָ֭מָּה ˈlāmmā לָמָה why יֹאמְר֣וּ yōmᵊrˈû אמר say הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people אַיֵּה־ ʔayyē- אַיֵּה where נָ֝֗א ˈnˈā נָא yeah אֱלֹהֵיהֶֽם׃ ʔᵉlōhêhˈem אֱלֹהִים god(s)
115:11. ego dixi in stupore meo omnis homo mendaciumI said in my excess: Every man is a liar.
2. Because he hath inclined his ear unto me, therefore will I call as long as I live.
115:2. Give glory to your mercy and your truth, lest the Gentiles should say, “Where is their God?”
115:2. Wherefore should the heathen say, Where [is] now their God?
KJV:

115:1 Я веровал, и потому говорил: я сильно сокрушен.
115:2
ἐγὼ εγω I
εἶπα επω say; speak
ἐν εν in
τῇ ο the
ἐκστάσει εκστασις ecstasy; trance
μου μου of me; mine
πᾶς πας all; every
ἄνθρωπος ανθρωπος person; human
ψεύστης ψευστης liar
115:2
לָ֭מָּה ˈlāmmā לָמָה why
יֹאמְר֣וּ yōmᵊrˈû אמר say
הַ ha הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
אַיֵּה־ ʔayyē- אַיֵּה where
נָ֝֗א ˈnˈā נָא yeah
אֱלֹהֵיהֶֽם׃ ʔᵉlōhêhˈem אֱלֹהִים god(s)
115:11. ego dixi in stupore meo omnis homo mendacium
I said in my excess: Every man is a liar.
115:2. Give glory to your mercy and your truth, lest the Gentiles should say, “Where is their God?”
115:2. Wherefore should the heathen say, Where [is] now their God?
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Geneva 1599
116:11 I said in my (g) haste, All men [are] liars.
(g) In my great distress I thought God would not regard man, who is but lies and vanity, yet I overcame this temptation and felt the contrary.
John Gill
116:12 What shall I render unto the Lord?.... He considers the Lord only as the author and giver of his mercies, and has nothing to say of his own merits, nor of other persons, who might be instruments of good to him; but is for giving all the glory to God: not as though he could render anything proportional or equivalent to what he had received, but as having a grateful sense of mercies, and willing, to express it; though at a loss, in a great measure, in what manner to do it, and therefore puts this question to himself and others:
for all his benefits towards me; or, "all his benefits are upon me" (m). This being a clause of itself; and shows what moved him to put the question he did; a sense of divine favours was impressed upon him, a load of benefits lay on him, and he wanted to ease himself in expressions of gratitude. These benefits were the blessings of nature and providence; his being, and the preservation of it, food, raiment, &c. and the blessings of grace; spiritual blessings, all things pertaining to life and godliness, sanctification, adoption, pardon, justification, and eternal life. These may well be called "benefits", since they spring entirely from the free grace of God; and they were many, more than could be counted and reckoned up, and set in order before the Lord; and yet he was desirous that none of them might be forgotten, but that praise might be rendered to the Lord for them all.
(m) So Montanus, Junius & Tremellius, Cocceius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
116:12 These are modes of expressing acts of worship (compare Ps 116:4; Ps 50:14; Jon 2:9).
115:11115:11: Ես ասացի ՚ի զարմանալ իմում, թէ ամենայն մարդ սուտ է[7519]։ [7519] Ոմանք.՚Ի զարմանալն իմում։
11 Զարմանքիս մէջ ասացի. «Ամէն մարդ սուտ է»:
11 Իմ շփոթութեանս մէջ ըսի.«Ամէն մարդ սուտ է»։
Ես ասացի ի զարմանալ իմում, թէ` Ամենայն մարդ սուտ է:

115:11: Ես ասացի ՚ի զարմանալ իմում, թէ ամենայն մարդ սուտ է[7519]։
[7519] Ոմանք.՚Ի զարմանալն իմում։
11 Զարմանքիս մէջ ասացի. «Ամէն մարդ սուտ է»:
11 Իմ շփոթութեանս մէջ ըսի.«Ամէն մարդ սուտ է»։
zohrab-1805▾ eastern-1994▾ western am▾
115:11115:2 Я сказал в опрометчивости моей: всякий человек ложь.
115:3 τί τις.1 who?; what? ἀνταποδώσω ανταποδιδωμι repay τῷ ο the κυρίῳ κυριος lord; master περὶ περι about; around πάντων πας all; every ὧν ος who; what ἀνταπέδωκέν ανταποδιδωμι repay μοι μοι me
115:3 וֵֽ wˈē וְ and אלֹהֵ֥ינוּ ʔlōhˌênû אֱלֹהִים god(s) בַ va בְּ in † הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens כֹּ֭ל ˈkōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] חָפֵ֣ץ ḥāfˈēṣ חפץ desire עָשָֽׂה׃ ʕāśˈā עשׂה make
115:12. quid reddam Domino pro omnibus quae tribuit mihiWhat shall I render to the Lord, for all the things that he hath rendered to me?
3. The cords of death compassed me, and the pains of Sheol gat hold upon me: I found trouble and sorrow.
115:3. But our God is in heaven. All things whatsoever that he has willed, he has done.
115:3. But our God [is] in the heavens: he hath done whatsoever he hath pleased.
I said in my haste, All men [are] liars:

115:2 Я сказал в опрометчивости моей: всякий человек ложь.
115:3
τί τις.1 who?; what?
ἀνταποδώσω ανταποδιδωμι repay
τῷ ο the
κυρίῳ κυριος lord; master
περὶ περι about; around
πάντων πας all; every
ὧν ος who; what
ἀνταπέδωκέν ανταποδιδωμι repay
μοι μοι me
115:3
וֵֽ wˈē וְ and
אלֹהֵ֥ינוּ ʔlōhˌênû אֱלֹהִים god(s)
בַ va בְּ in
הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
כֹּ֭ל ˈkōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
חָפֵ֣ץ ḥāfˈēṣ חפץ desire
עָשָֽׂה׃ ʕāśˈā עשׂה make
115:12. quid reddam Domino pro omnibus quae tribuit mihi
What shall I render to the Lord, for all the things that he hath rendered to me?
115:3. But our God is in heaven. All things whatsoever that he has willed, he has done.
115:3. But our God [is] in the heavens: he hath done whatsoever he hath pleased.
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Adam Clarke: Commentary on the Bible - 1831
116:11: I said in my haste - This is variously translated: I said in my Light, Chaldee. In my excess, or ecstasy, Vulgate. In my ecstasy, εκστασει, Septuagint. fi tahayury, in my giddiness, Arabic. In my fear or tremor, Syriac. I quoth in outgoing mine, when I was beside myself, Anglo-Saxon. In myn oute passyng, old Psalter. When passion got the better of my reason, when I looked not at God, but at my afflictions, and the impossibility of human relief.
All men are liars - כל האדם כזב col haadam cozeb, "the whole of man is a lie." Falsity is diffused through his nature; deception proceeds from his tongue; his actions are often counterfeit. He is imposed on by others, and imposes in his turn; and on none is there any dependence till God converts their heart.
"O what a thing were man, if his attires
Should alter with his mind,
And, like a dolphin's skin,
His clothes combine with his desires!
Surely if each one saw another's heart,
There would be no commerce;
All would disperse, And live apart."
Hebert.
To the same purpose I shall give the following Italian proverb: -
Con arte e con inganno,
Si vive mezzo l'anno.
Con inganno e con arte
Si vive l' altro parti.
"Men live half the year by deceit and by art;
By art and deceit men live the other part."
Who gives this bad character of mankind? Man.
Albert Barnes: Notes on the Bible - 1834
116:11: I said in my haste - The Hebrew word used here means to flee in haste; to be in alarm and trepidation; and the idea seems to be, that the assertion referred to was made under the influence of excitement - or that it was not the result of sober reflection, but of an agitated state of mind. It does not necessarily imply that that which was said was false, for many true statements may be made when the mind is agitated and excited; but the meaning is, that he was then in such a state of mind as to suggest the belief, and to cause the assertion that all people are liars. Whether calm reflection would, or would not, confirm this impression of the moment would be a fair question after the excitement was over.
All men are liars - Are false; no one is to be relied on. This was said in the time of his affliction, and this added much to his affliction. The meaning is that, in those circumstances of distress, no one came to his aid; no one sympathized with him; there was no one to whom he could unbosom himself; no one seemed to feel any interest in him. There were relatives on whom he might have supposed that he could rely; there may have been those to whom he had shown kindness in similar circumstances; there may have been old friends whose sympathy he might have had reason to expect; but all failed. No one came to help him. No one shed a tear over his sorrows. No one showed himself true to friendship, to sympathy, to gratitude. All people seemed to be false; and he was shut up to God alone. A similar thing is referred to in Psa 41:5-9; Psa 88:18; compare also Job 19:13-17. This is not an unnatural feeling in affliction. The mind is then sensitive. We need friends then. We expect our friends to show their friendship then. If they do not do this, it seems to us that the entire world is false. It is evident from the whole course of remark here that the psalmist on reflection felt that he had said this without due thought, under the influence of excitement - and that he was disposed, when his mind was restored to calmness, to think better of mankind than he did in the day of affliction and trouble. This also is not uncommon. The world is much better than we think it is when our own minds are morbid and our nerves are unstrung; and bad as the world is, our opinion of it is not unfrequently the result rather of our own wrong feeling than of just reflection on the real character of mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
116:11: in my: Psa 31:22; Sa1 27:1
All: Kg2 4:16; Jer 9:4, Jer 9:5; Rom 3:4
Geneva 1599
116:13 I will (h) take the cup of salvation, and call upon the name of the LORD.
(h) In the Law they used to make a banquet when they gave solemn thanks to God, and to take the cup and drink in sign of thanksgiving.
John Gill
116:13 I will take the cup of salvation,.... Or "salvations" (n); not the eucharistic cup, or the cup in the Lord's supper, which the apostle calls "the cup of blessing", 1Cor 10:16; though some so think, and that the psalmist represents the saints under the Gospel dispensation; nor the cup of afflictions or martyrdom for the sake of Christ; being willing, under a sense of mercies received, to bear or suffer anything for his sake he should call him to; as knowing it would be a token to him of salvation, and work for his good: but rather an offering of praise for temporal salvation, and for spiritual and eternal salvation; in allusion to a master of a family, who at the close of a feast or meal, used to take up a cup in his hands, and give thanks; see Mt 26:27;
and call upon the name of the Lord; invocation of the name of the Lord takes in all worship and service of him, public and private, external and internal; and particularly prayer, which is calling upon the Lord in the name of Christ, with faith and fervency, in sincerity and truth: and the sense of the psalmist is, that he would not only give thanks for the mercies he had received, but continue to pray to God for more; and this was all the return he was capable of making.
(n) "salutum", Pagninus, Montanus, Vatablus, Gejerus, Michaelis; "salvationum", Musculus.
John Wesley
116:3 The sorrows - Dangerous and deadly calamities. Pains - Such agonies and horrors, as dying persons use to feel.
Robert Jamieson, A. R. Fausset and David Brown
116:13 the cup of salvation--the drink offering which was part of the thank offering (Num 15:3-5).
115:12115:12: Զի՞նչ տաց տրիտո՛ւր Տեառն, ընդ ամենայնի զոր եւ ե՛տ ինձ։
12 Ի՞նչ հատուցում պիտի անեմ Տիրոջն այն ամենի համար, որ ինձ տուեց:
12 Ի՞նչ հատուցանեմ Տէրոջը՝ Անոր ինծի ըրած բոլոր բարութեանը փոխարէն։
Զի՞նչ տաց տրիտուր Տեառն, ընդ ամենայնի զոր եւ ետ ինձ:

115:12: Զի՞նչ տաց տրիտո՛ւր Տեառն, ընդ ամենայնի զոր եւ ե՛տ ինձ։
12 Ի՞նչ հատուցում պիտի անեմ Տիրոջն այն ամենի համար, որ ինձ տուեց:
12 Ի՞նչ հատուցանեմ Տէրոջը՝ Անոր ինծի ըրած բոլոր բարութեանը փոխարէն։
zohrab-1805▾ eastern-1994▾ western am▾
115:3115:3 Что воздам Господу за все благодеяния Его ко мне?
115:4 ποτήριον ποτηριον cup σωτηρίου σωτηριος salvation; saving λήμψομαι λαμβανω take; get καὶ και and; even τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master ἐπικαλέσομαι επικαλεω invoke; nickname
115:4 עֲֽ֭צַבֵּיהֶם ˈʕˈᵃṣabbêhem עָצָב image כֶּ֣סֶף kˈesef כֶּסֶף silver וְ wᵊ וְ and זָהָ֑ב zāhˈāv זָהָב gold מַ֝עֲשֵׂ֗ה ˈmaʕᵃśˈē מַעֲשֶׂה deed יְדֵ֣י yᵊḏˈê יָד hand אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
115:13. calicem salutis accipiam et nomen Domini invocaboI will take the chalice of salvation; and I will call upon the name of the Lord.
4. Then called I upon the name of the LORD; O LORD, I beseech thee, deliver my soul.
115:4. The idols of the nations are silver and gold, the works of the hands of men.
115:4. Their idols [are] silver and gold, the work of men’s hands.
KJV [116:12] What shall I render unto the LORD [for] all his benefits toward me:

115:3 Что воздам Господу за все благодеяния Его ко мне?
115:4
ποτήριον ποτηριον cup
σωτηρίου σωτηριος salvation; saving
λήμψομαι λαμβανω take; get
καὶ και and; even
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
ἐπικαλέσομαι επικαλεω invoke; nickname
115:4
עֲֽ֭צַבֵּיהֶם ˈʕˈᵃṣabbêhem עָצָב image
כֶּ֣סֶף kˈesef כֶּסֶף silver
וְ wᵊ וְ and
זָהָ֑ב zāhˈāv זָהָב gold
מַ֝עֲשֵׂ֗ה ˈmaʕᵃśˈē מַעֲשֶׂה deed
יְדֵ֣י yᵊḏˈê יָד hand
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
115:13. calicem salutis accipiam et nomen Domini invocabo
I will take the chalice of salvation; and I will call upon the name of the Lord.
115:4. The idols of the nations are silver and gold, the works of the hands of men.
115:4. Their idols [are] silver and gold, the work of men’s hands.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. "Чаша спасения" - благодарственная чаша, которую евреи выпивали на пасхальной вечери (тогда пили три чаши: чашу горечи, чашу веселья и чашу благословения). Здесь разумеется не пасхальная чаша благословения, т. е. не отнесение воздаяния благодарения Господу до праздника Пасхи, а назначение особой благодарственной чаши сейчас, наподобие той, какая выпивалась на Пасху.
Adam Clarke: Commentary on the Bible - 1831
116:12: What shall I render - מה אשיב mah ashib, "What shall I return?"
For his benefits - תגמולוהי tagmulohi, "His retributions," the returns he had made to my prayers and faith.
Albert Barnes: Notes on the Bible - 1834
116:12: What shall I render unto the Lord for all his benefits toward me? - All his "recompences," - the same word which in Psa 116:7 is rendered "hath dealt bountifully." The question here has reference to that. What return can be equal to his bounties; what will be a proper acknowledgment of them; with what can I repay him for them all? The question is a natural and a proper question. It is one which we naturally ask when we have received a favor from our fellowmortals; how much more proper is it in view of the favors which we receive from God - especially in view of the mercy of God in the gift of a Saviour; the love manifested in the redemption of the soul! What can be an adequate return for love like that - for mercies so great, so undeserved?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
116:12: Psa 51:12-14, Psa 103:2; Isa 6:5-8; Rom 12:1; Co1 6:20; Co2 5:14, Co2 5:15
John Gill
116:14 I will pay my vows unto the Lord now, in the presence of all his people. Make good the resolutions and determinations he made in the strength of divine grace, in the time of his troubles; that should the Lord deliver him out of them, he would give him all the glory, and offer thanksgiving and praise to him; and now being delivered, this he declares he would do, in a public way, before all the people of God, assembled in the house of the Lord, as witnesses of it; see Ps 66:13.
Robert Jamieson, A. R. Fausset and David Brown
116:14 now--(compare Ps 115:2). "Oh, that (I may do it)" in the presence, &c.
115:13115:13: Բաժակ փրկութեան ընկալայց, եւ զանուն Տեառն կարդացից[7520]։ [7520] Ոմանք.Զբաժակ փրկութեան։
13 Փրկութեան բաժակը պիտի վերցնեմ, եւ Տիրոջ անունը կանչեմ:
13 Փրկութեան բաժակը պիտի առնեմ Ու Տէրոջը անունը պիտի կանչեմ։
Բաժակ փրկութեան ընկալայց, եւ զանուն Տեառն կարդացից:

115:13: Բաժակ փրկութեան ընկալայց, եւ զանուն Տեառն կարդացից[7520]։
[7520] Ոմանք.Զբաժակ փրկութեան։
13 Փրկութեան բաժակը պիտի վերցնեմ, եւ Տիրոջ անունը կանչեմ:
13 Փրկութեան բաժակը պիտի առնեմ Ու Տէրոջը անունը պիտի կանչեմ։
zohrab-1805▾ eastern-1994▾ western am▾
115:4115:4 Чашу спасения прииму и имя Господне призову.
115:6 τίμιος τιμιος precious ἐναντίον εναντιον next to; before κυρίου κυριος lord; master ὁ ο the θάνατος θανατος death τῶν ο the ὁσίων οσιος responsible; devout αὐτοῦ αυτος he; him
115:5 פֶּֽה־ pˈeh- פֶּה mouth לָ֭הֶם ˈlāhem לְ to וְ wᵊ וְ and לֹ֣א lˈō לֹא not יְדַבֵּ֑רוּ yᵊḏabbˈērû דבר speak עֵינַ֥יִם ʕênˌayim עַיִן eye לָ֝הֶ֗ם ˈlāhˈem לְ to וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִרְאֽוּ׃ yirʔˈû ראה see
115:14. vota mea Domino reddam coram omni populo eiusI will pay my vows to the Lord before all his people:
5. Gracious is the LORD, and righteous; yea, our God is merciful.
115:5. They have mouths, and do not speak; they have eyes, and do not see.
115:5. They have mouths, but they speak not: eyes have they, but they see not:
KJV [116:13] I will take the cup of salvation, and call upon the name of the LORD:

115:4 Чашу спасения прииму и имя Господне призову.
115:6
τίμιος τιμιος precious
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
ο the
θάνατος θανατος death
τῶν ο the
ὁσίων οσιος responsible; devout
αὐτοῦ αυτος he; him
115:5
פֶּֽה־ pˈeh- פֶּה mouth
לָ֭הֶם ˈlāhem לְ to
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יְדַבֵּ֑רוּ yᵊḏabbˈērû דבר speak
עֵינַ֥יִם ʕênˌayim עַיִן eye
לָ֝הֶ֗ם ˈlāhˈem לְ to
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִרְאֽוּ׃ yirʔˈû ראה see
115:14. vota mea Domino reddam coram omni populo eius
I will pay my vows to the Lord before all his people:
115:5. They have mouths, and do not speak; they have eyes, and do not see.
115:5. They have mouths, but they speak not: eyes have they, but they see not:
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Adam Clarke: Commentary on the Bible - 1831
116:13: I will take the cup of salvation - Literally, The cup of salvation, or deliverance, will I lift up. Alluding to the action in taking the cup of blessing among the Jews, which, when the person or master of the family lifted up, he said these words, "Blessed be the Lord, the Maker of the world, who has created the fruit of the vine!"
But it may probably allude to the libation-offering, Num 28:7; for the three last verses seem to intimate that the psalmist was now at the temple, offering the meat-offering, drink-offering, and sacrifices to the Lord. Cup is often used by the Hebrews to denote plenty or abundance. So, the cup of trembling, an abundance of misery; the cup of salvation, an abundance of happiness.
And call upon the name of the Lord - I will invoke his name, that I may get more of the same blessings; for the only return that God requires is, that we ask for more. Who is like God? One reason why we should never more come to a fellow-mortal for a favor is, we have received so many already. A strong reason why we should claim the utmost salvation of God is, because we are already so much in debt to his mercy. Now this is the only way we have of discharging our debts to God; and yet, strange to tell, every such attempt to discharge the debt only serves to increase it! Yet, notwithstanding, the debtor and creditor are represented as both pleased, both profited, and both happy in each other! Reader, pray to him, invoke his name; receive the cup - accept the abundance of salvation which he has provided thee, that thou mayest love and serve him with a perfect heart.
Albert Barnes: Notes on the Bible - 1834
116:13: I will take the cup of salvation - Compare the notes at Psa 11:6. The "cup of salvation" means the cup by which his sense of the greatness of the salvation might be expressed - the cup of thanksgiving. Compare the notes at Co1 10:16. The reference seems to be to a custom in festivals of drinking a cup of wine as a special expression of thanks or of obligation. The act would be more solemn, and the truth more deeply impressed on the mind, when accompanied by some religious rite - some ceremonial, as in the Lord's Supper, expressly designed to call the mercy of God to remembrance.
And call upon the name of the Lord - Engage in a solemn act of devotion; make it a matter of special ceremony or observance to call the mercy of God to remembrance. This was one way of rendering to the Lord a return for the benefits received at his hands; as it is now. Christians do this at the table of the Lord - in the observance of the Lord's Supper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
116:13: I will take: Psa 116:17; Luk 22:17, Luk 22:18, Luk 22:20; Co1 10:16, Co1 10:21, Co1 11:25-27
call: Psa 116:2, Psa 105:1; Isa 12:4
Carl Friedrich Keil and Franz Delitzsch
116:15
From what he has experienced the poet infers that the saints of Jahve are under His most especial providence. Instead of המּות the poet, who is fond of such embellishments, chooses the pathetic form המּותה, and consequently, instead of the genitival construct state (מות), the construction with the Lamed of "belonging to." It ought properly to be "soul" or "blood," as in the primary passage Ps 72:14. But the observation of Grotius: quae pretiosa sunt, non facile largimur, applies also to the expression "death." The death of His saints is no trifling matter with God; He does not lightly suffer it to come about; He does not suffer His own to be torn away from Him by death.
(Note: The Apostolic Constitutions (vi. 30) commend the singing of these and other words of the Psalms at the funerals of those who have departed in the faith (cf. Augusti, Denkwrdigkeiten, ix. 563). In the reign of the Emperor Decius, Babylas Bishop of Antioch, full of blessed hope, met death singing these words.)
After this the poet goes on beseechingly: ānnáh Adonaj. The prayer itself is not contained in פּתּחתּ למוסרי - for he is already rescued, and the perfect as a precative is limited to such utterances spoken in the tone of an exclamation as we find in Job 21:16 - but remains unexpressed; it lies wrapped up as it were in this heartfelt ānnáh: Oh remain still so gracious to me as Thou hast already proved Thyself to me. The poet rejoices in and is proud of the fact that he may call himself the servant of God. With אמתך he is mindful of his pious mother (cf. Ps 86:16). The Hebrew does not form a feminine, עבדּה; Arab. amata signifies a maid, who is not, as such, also Arab. ‛abdat, a slave. The dative of the object, למוסרי (from מוסרים for the more usual מוסרות), is used with פתחת instead of the accusative after the Aramaic manner, but it does also occur in the older Hebrew (e.g., Job 19:3; Is 53:11). The purpose of publicly giving thanks to the Gracious One is now more full-toned here at the close. Since such emphasis is laid on the Temple and the congregation, what is meant is literal thank-offerings in payment of vows. In בּתוככי (as in Ps 135:9) we have in the suffix the ancient and Aramaic i (cf. Ps 116:7) for the third time. With אנּה the poet clings to Jahve, with נגדּה־נּא to the congregation, and with בּתוככי to the holy city. The one thought that fills his whole soul, and in which the song which breathes forth his soul dies away, is Hallelujah.
Geneva 1599
116:15 Precious in the sight of the LORD [is] the (i) death of his saints.
(i) I perceive that God has a care over his, so that he both disposes their death, and takes an account.
John Gill
116:15 Precious in the sight of the Lord is the death of his saints. The Lord has his saints or sanctified ones, who are sanctified or set apart by God the Father from all eternity; who are sanctified in Christ, their head and representative; who are sanctified by his blood, shed for the expiation of their sins; who are sanctified by his Spirit and grace, are called with an holy calling, and have principles of holiness wrought in them, and live holy lives and conversations. The word (o) used also signifies one that has received kindness and favour, and shows it: saints are such, who have received spiritual blessings from the Lord; to whom he has been kind and bountiful; and these are merciful and beneficent to others. Now these die as well as others, though holy and righteous, and though Christ has died for them; he has indeed delivered them from death as a punishment, he has abolished it in this sense; and has freed them from the curse and sting of it, but not from that itself; because it is for their good, and it is precious in the sight of the Lord. Saints are precious to him, living and dying; there is something in their death, or that attends it, that is delightful to him, and of high esteem with him; as when they are in the full exercise of grace at such a season; when they die in faith, and have hope in their death; and their love is drawn out unto him, and they long to be with him: besides, they die in the Lord, and sleep in Jesus, in union with him; with whom he is well pleased, and all in him; and they die unto him, according to his will, and are resigned unto it; and so glorify him in death, as well as in life. It is the time of their ingathering to him; at death he comes into his garden, and gathers his flowers, and smells a sweet savour in them; their very dust is precious to him, which he takes care of and raises up at the last day. The commonly received sense of the words is, that the saints are so dear to the Lord, their lives are so much set by with him, and their blood so precious to him, that he will not easily suffer their lives to be taken away, or their blood to be spilled; and whenever it is, he will, sooner or later, severely revenge it; see 1Kings 26:21. And to this sense is the Targum,
"precious before the Lord is death sent to (or inflicted on) his saints;''
that is, by men. The words will bear to be rendered, "precious in the sight of the Lord is that death", or "death itself, for his saints"; that very remarkable and observable death, even the death of his Son, which was not only for the good of his saints, for their redemption, salvation, justification, pardon, and eternal life; but in their room and stead; and which was very acceptable unto God, of high esteem with him, of a sweet smelling savour to him: not that he took pleasure in it, simply considered; for he that hath no pleasure in the death of him that dieth, even of a sinner, could have none in the death of his Son; but as hereby his justice was satisfied, his law fulfilled, the salvation of his people procured, and his covenant, counsels, purposes, and decrees, accomplished. has a double in it; one at the beginning, and the other at the end of the word; which is very emphatic, and so may point at something very remarkable; and what more so than the death of Christ? and is sometimes used for substitution, and signifies "for", "instead", or "in the room of", another; see Ex 4:16.
(o) "quos ipse benignitate prosequitur", Junius & Tremellius; so Musculus.
Robert Jamieson, A. R. Fausset and David Brown
116:15 By the plea of being a homeborn servant, he intimates his claim on God's covenant love to His people.
115:14115:14: Զաղօթս իմ Տեառն տաց՝ առաջի ամենայն ժողովրդեա՛ն նորա։
14 Աղօթքս Տիրոջը պիտի մատուցեմ իր ամբողջ ժողովրդի առջեւ:
14 Իմ ուխտերս Տէրոջը պիտի հատուցանեմ Իր բոլոր ժողովուրդին առջեւ։
Զաղօթս իմ Տեառն տաց առաջի ամենայն ժողովրդեան նորա:

115:14: Զաղօթս իմ Տեառն տաց՝ առաջի ամենայն ժողովրդեա՛ն նորա։
14 Աղօթքս Տիրոջը պիտի մատուցեմ իր ամբողջ ժողովրդի առջեւ:
14 Իմ ուխտերս Տէրոջը պիտի հատուցանեմ Իր բոլոր ժողովուրդին առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
115:5115:5 Обеты мои воздам Господу пред всем народом Его.
115:7 ὦ ω.1 oh! κύριε κυριος lord; master ἐγὼ εγω I δοῦλος δουλος subject σός σος your ἐγὼ εγω I δοῦλος δουλος subject σὸς σος your καὶ και and; even υἱὸς υιος son τῆς ο the παιδίσκης παιδισκη girl; maid σου σου of you; your διέρρηξας διαρρηγνυμι rend; tear τοὺς ο the δεσμούς δεσμος bond; confinement μου μου of me; mine
115:6 אָזְנַ֣יִם ʔoznˈayim אֹזֶן ear לָ֭הֶם ˈlāhem לְ to וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִשְׁמָ֑עוּ yišmˈāʕû שׁמע hear אַ֥ף ʔˌaf אַף nose לָ֝הֶ֗ם ˈlāhˈem לְ to וְ wᵊ וְ and לֹ֣א lˈō לֹא not יְרִיחֽוּן׃ yᵊrîḥˈûn רוח be spacious
115:15. gloriosa in conspectu Domini mors sanctorum eiusPrecious in the sight of the Lord is the death of his saints.
6. The LORD preserveth the simple: I was brought low, and he saved me.
115:6. They have ears, and do not hear; they have noses, and do not smell.
115:6. They have ears, but they hear not: noses have they, but they smell not:
KJV [116:14] I will pay my vows unto the LORD now in the presence of all his people:

115:5 Обеты мои воздам Господу пред всем народом Его.
115:7
ω.1 oh!
κύριε κυριος lord; master
ἐγὼ εγω I
δοῦλος δουλος subject
σός σος your
ἐγὼ εγω I
δοῦλος δουλος subject
σὸς σος your
καὶ και and; even
υἱὸς υιος son
τῆς ο the
παιδίσκης παιδισκη girl; maid
σου σου of you; your
διέρρηξας διαρρηγνυμι rend; tear
τοὺς ο the
δεσμούς δεσμος bond; confinement
μου μου of me; mine
115:6
אָזְנַ֣יִם ʔoznˈayim אֹזֶן ear
לָ֭הֶם ˈlāhem לְ to
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִשְׁמָ֑עוּ yišmˈāʕû שׁמע hear
אַ֥ף ʔˌaf אַף nose
לָ֝הֶ֗ם ˈlāhˈem לְ to
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יְרִיחֽוּן׃ yᵊrîḥˈûn רוח be spacious
115:15. gloriosa in conspectu Domini mors sanctorum eius
Precious in the sight of the Lord is the death of his saints.
115:6. They have ears, and do not hear; they have noses, and do not smell.
115:6. They have ears, but they hear not: noses have they, but they smell not:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. "Дорога в очах Господних смерть святых Его!" Господь дорожит смертью святых, посылает ее тогда, когда это нужно, а потому избавляет праведников от тяжелого и, по-видимому, безвыходного положения, в которое они попадают (см. 114: Пс 3: ст. ). Таков смысл этого выражения по контексту речи и по параллели с 114: Пс. С этим не стоит в противоречии и обычное понимание, что Господь любит праведников и дорожит ими при их смерти, т. е. Господь по смерти принимает праведников к Себе и награждает их. Здесь тогда заключается ясное учение о загробном мздовоздаянии и бессмертии человеческой души.
Adam Clarke: Commentary on the Bible - 1831
116:14: I will pay my vows unto the Lord now in the presence of all his people - He was probably now bringing his offering to the temple. These words are repeated, Psa 116:18.
Albert Barnes: Notes on the Bible - 1834
116:14: I will pay my vows ... - I will perform or execute. The word vows here refers probably to the solemn promise which he had made in his sickness - the promise to devote himself to God, should he be restored to health. Compare the notes at Isa 38:15, notes at Isa 38:20. Such promises are commonly made in sickness, and, alas! almost as commonly disregarded and forgotten on a restoration to health. Yet such vows should be sacredly observed, for
(a) They are right and proper;
(b) they are made in most solemn circumstances;
(c) they are usually sincere;
(d) they are of the nature of a covenant with God;
(e) they are made when we are in the best position to take just views of life - of this life, and of the life to come;
(f) the subsequent life would be happier and better if they were faithfully carried out.
Compare Psa 22:25, note; Psa 66:13-14, notes.
In the presence of all his people - Publicly. The vows were made in private; on the sick bed; when alone; in the silence of the night-watches; when no eye was upon him who made them but the eye of God. There is a propriety, however, that the expression of thanksgiving should be public. Compare Isa 38:20. Indeed, nothing is more proper than public thanks for a restoration from sickness; and as in our public assemblies prayer is often specially offered for the sick at their own request, so it would be equally proper that, at their request, public thanks should be rendered for their recovery.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
116:14: pay my vows: Psa 116:18, Psa 22:25, Psa 56:12, Psa 66:13-15; Jon 1:16, Jon 2:9; Nah 1:15; Mat 5:33
John Gill
116:16 O Lord, truly I am thy servant, I am thy servant,.... Not merely by creation, and as obliged by providential favours; but by the grace of God, which made him a willing one: and he was so, not nominally only, but in reality; not as those who say Lord, Lord, but do not the will of God; whereas he served the Lord cheerfully and willingly, in righteousness and true holiness: and this he repeats for the confirmation of it, and to show his heartiness in the Lord's service, and his zealous attachment to him; and which he mentions, not as though he thought his service meritorious of anything at the hand of God; but that his being in this character was an obligation upon him to serve the Lord, and him only, and might expect his protection in it;
and the son of thy handmaid; his mother was also a servant of the Lord; and had trained him up in his infancy in the nurture and admonition of the Lord; so that he was inured to it early, and could not easily depart from it;
thou hast loosed my bonds; the bonds of affliction and death in which he was held; these were loosed, being delivered from them, Ps 116:3; and the bonds of sin, and Satan, and the law, in whose service he had been, which was no other than a bondage; but now was freed from the servitude and dominion of sin, from the captivity of Satan, and the bondage of the law; and therefore, though a servant, yet the Lord's free man.
115:15115:15: Պատուական է առաջի Տեառն մահ սրբոց իւրոց.
15 Տիրոջ աչքում յարգելի է մահն իր սրբերի:
15 Պատուական է Տէրոջը առջեւ Իր սուրբերուն մահը։
Պատուական է առաջի Տեառն մահ սրբոց իւրոց:

115:15: Պատուական է առաջի Տեառն մահ սրբոց իւրոց.
15 Տիրոջ աչքում յարգելի է մահն իր սրբերի:
15 Պատուական է Տէրոջը առջեւ Իր սուրբերուն մահը։
zohrab-1805▾ eastern-1994▾ western am▾
115:6115:6 Дорог{а} в очах Господних смерть святых Его!
115:8 σοὶ σοι you θύσω θυω immolate; sacrifice θυσίαν θυσια immolation; sacrifice αἰνέσεως αινεσις singing praise
115:7 יְדֵיהֶ֤ם׀ yᵊḏêhˈem יָד hand וְ wᵊ וְ and לֹ֬א lˈō לֹא not יְמִישׁ֗וּן yᵊmîšˈûn מושׁ touch רַ֭גְלֵיהֶם ˈraḡlêhem רֶגֶל foot וְ wᵊ וְ and לֹ֣א lˈō לֹא not יְהַלֵּ֑כוּ yᵊhallˈēḵû הלך walk לֹֽא־ lˈō- לֹא not יֶ֝הְגּ֗וּ ˈyehgˈû הגה mutter בִּ bi בְּ in גְרֹונָֽם׃ ḡᵊrônˈām גָּרֹון throat
115:16. obsecro Domine quia ego servus tuus ego servus tuus filius ancillae tuae dissolvisti vincula meaO Lord, for I am thy servant: I am thy servant, and the son of thy handmaid. Thou hast broken my bonds:
7. Return unto thy rest, O my soul; for the LORD hath dealt bountifully with thee.
115:7. They have hands, and do not feel; they have feet, and do not walk. Neither will they cry out with their throat.
115:7. They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat.
KJV [116:15] Precious in the sight of the LORD [is] the death of his saints:

115:6 Дорог{а} в очах Господних смерть святых Его!
115:8
σοὶ σοι you
θύσω θυω immolate; sacrifice
θυσίαν θυσια immolation; sacrifice
αἰνέσεως αινεσις singing praise
115:7
יְדֵיהֶ֤ם׀ yᵊḏêhˈem יָד hand
וְ wᵊ וְ and
לֹ֬א lˈō לֹא not
יְמִישׁ֗וּן yᵊmîšˈûn מושׁ touch
רַ֭גְלֵיהֶם ˈraḡlêhem רֶגֶל foot
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יְהַלֵּ֑כוּ yᵊhallˈēḵû הלך walk
לֹֽא־ lˈō- לֹא not
יֶ֝הְגּ֗וּ ˈyehgˈû הגה mutter
בִּ bi בְּ in
גְרֹונָֽם׃ ḡᵊrônˈām גָּרֹון throat
115:16. obsecro Domine quia ego servus tuus ego servus tuus filius ancillae tuae dissolvisti vincula mea
O Lord, for I am thy servant: I am thy servant, and the son of thy handmaid. Thou hast broken my bonds:
115:7. They have hands, and do not feel; they have feet, and do not walk. Neither will they cry out with their throat.
115:7. They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
116:15: Precious in the sight of the Lord - Many have understood this verse as meaning, "the saints are too precious in the Lord's sight, lightly to give them over to death:" and this, Calmet contends, is the true sense of the text. Though they have many enemies, their lives are precious in his sight, and their foes shall not prevail against them.
Albert Barnes: Notes on the Bible - 1834
116:15: Precious in the sight of the Lord is the death of his saints - Of his people; his friends. Luther renders this, "The death of his saints is held to be of value" - (ist werth gehalten) - "before the Lord." The word rendered "precious" - יקר yâ qâ r - means costly, as precious stones, Kg1 10:2, Kg1 10:10-11; dear, beloved, as relatives and friends, Psa 45:9; honored, respected, Ecc 10:1; splendid, beautiful, Job 31:26; rare, Sa1 3:1. The idea here is, that the death of saints is an object of value; that God regards it as of importance; that it is connected with his great plans, and that there are great purposes to be accomplished by it. The idea here seems to be that the death of a good man is in itself of so much importance, and so connected with the glory of God and the accomplishment of his purposes, that he will not cause it to take place except in circumstances, at times, and in a manner, which will best secure those ends. The particular thought in the mind of the psalmist seems to have been that as he had been preserved when he was apparently so near to death, it must have been because God saw that the death of one of his friends was a matter of so much importance that it should occur only when the most good could be effected by it, and when the ends of life had been accomplished; that God would not decide on this hastily, or without the best reasons; and that, therefore, he had interposed to lengthen out his life still longer. Still, there is a general truth implied here, to wit, that the act of removing a good man from the world is, so to speak, an act of deep deliberation on the part of God; that good, and sometimes great, ends are to be accomplished by it; and that, therefore, God regards it with special interest. It is of value or importance in such respects as the following:
(1) as it is the removal of another of the redeemed to glory - the addition of one more to the happy hosts above;
(2) as it is a new triumph of the work of redemption - showing the power and the value of that work;
(3) as it often furnishes a more direct proof of the reality of religion than any abstract argument could do.
How much has the cause of religion been promoted by the patient deaths of Ignatius, and Polycarp, and Latimer, and Ridley, and Huss, and Jerome of Prague, and the hosts of the martyrs! What does not the world owe, and the cause of religion owe, to such scenes as occurred on the death-beds of Baxter, and Thomas Scott, and Halyburton, and Payson! What an argument for the truth of religion - what an illustration of its sustaining power - what a source of comfort to us who are soon to die - to reflect that religion does not leave the believer when he most needs its support and consolations; that it can sustain us in the severest trial of our condition here; that it can illuminate what seems to us of all places most dark, cheerless, dismal, repulsive - "the valley of the shadow of death!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
116:15: Precious: Psa 37:32, Psa 37:33, Psa 72:14; Sa1 25:29; Job 5:26; Luk 16:22; Rev 1:18, Rev 14:3
John Gill
116:17 I will offer to thee the sacrifice of thanksgiving,.... For deliverance from afflictions and death; for loosing his bonds, in every sense; for all mercies, temporal and spiritual; see Rom 6:17; Such sacrifices are according to the will of God; are well pleasing to him, when offered up through Christ, and in faith, and are a glorifying of him. These are more acceptable than all ceremonial sacrifices; and therefore the psalmist determined to offer this, and not them;
and will call upon the name of the Lord; See Gill on Ps 116:13.
John Wesley
116:7 Rest - Unto a chearful confidence in God.
Robert Jamieson, A. R. Fausset and David Brown
116:17 An ampler declaration of his purpose, designating the place, the Lord's house, or earthly residence in Jerusalem.
115:16115:16: ո՛ Տէր ես ծառայ քո եմ, ծառայ եւ որդի աղախնոյ քոյ։
16 Ո՛վ Տէր, ես քո ծառան եմ, քո ծառան եւ քո աղախնի որդին:
16 Կ’աղաչեմ, ո՛վ Տէր, վասն զի ես քու ծառադ եմ։Ես քու ծառադ եմ ու քու աղախինիդ՝ որդին։Դո՛ւն իմ կապերս արձակեցիր։
Ո՛ Տէր, ես ծառայ քո եմ, ծառայ եւ որդի աղախնոյ քո. հատեր զկապանս իմ:

115:16: ո՛ Տէր ես ծառայ քո եմ, ծառայ եւ որդի աղախնոյ քոյ։
16 Ո՛վ Տէր, ես քո ծառան եմ, քո ծառան եւ քո աղախնի որդին:
16 Կ’աղաչեմ, ո՛վ Տէր, վասն զի ես քու ծառադ եմ։Ես քու ծառադ եմ ու քու աղախինիդ՝ որդին։Դո՛ւն իմ կապերս արձակեցիր։
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115:7115:7 О, Господи! я раб Твой, я раб Твой и сын рабы Твоей; Ты разрешил узы мои.
115:9 τὰς ο the εὐχάς ευχη wish; vow μου μου of me; mine τῷ ο the κυρίῳ κυριος lord; master ἀποδώσω αποδιδωμι render; surrender ἐναντίον εναντιον next to; before παντὸς πας all; every τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him
115:8 כְּ֭מֹוהֶם ˈkᵊmôhem כְּמֹו like יִהְי֣וּ yihyˈû היה be עֹשֵׂיהֶ֑ם ʕōśêhˈem עשׂה make כֹּ֭ל ˈkōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בֹּטֵ֣חַ bōṭˈēₐḥ בטח trust בָּהֶֽם׃ bāhˈem בְּ in
115:17. tibi immolabo hostiam laudis et in nomine Domini invocaboI will sacrifice to thee the sacrifice of praise, and I will call upon the name of the Lord.
8. For thou hast delivered my soul from death, mine eyes from tears, my feet from falling.
115:8. Let those who make them become like them, along with all who trust in them.
115:8. They that make them are like unto them; [so is] every one that trusteth in them.
KJV [116:16] O LORD, truly I [am] thy servant; I [am] thy servant, [and] the son of thine handmaid: thou hast loosed my bonds:

115:7 О, Господи! я раб Твой, я раб Твой и сын рабы Твоей; Ты разрешил узы мои.
115:9
τὰς ο the
εὐχάς ευχη wish; vow
μου μου of me; mine
τῷ ο the
κυρίῳ κυριος lord; master
ἀποδώσω αποδιδωμι render; surrender
ἐναντίον εναντιον next to; before
παντὸς πας all; every
τοῦ ο the
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
115:8
כְּ֭מֹוהֶם ˈkᵊmôhem כְּמֹו like
יִהְי֣וּ yihyˈû היה be
עֹשֵׂיהֶ֑ם ʕōśêhˈem עשׂה make
כֹּ֭ל ˈkōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בֹּטֵ֣חַ bōṭˈēₐḥ בטח trust
בָּהֶֽם׃ bāhˈem בְּ in
115:17. tibi immolabo hostiam laudis et in nomine Domini invocabo
I will sacrifice to thee the sacrifice of praise, and I will call upon the name of the Lord.
115:8. Let those who make them become like them, along with all who trust in them.
115:8. They that make them are like unto them; [so is] every one that trusteth in them.
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Adam Clarke: Commentary on the Bible - 1831
116:16: I am thy servant - Thou hast preserved me alive. I live with, for, and to Thee. I am thy willing domestic, the son of thine handmaid - like one born in thy house of a woman already thy property. I am a servant, son of thy servant, made free by thy kindness; but, refusing to go out, I have had my ear bored to thy door-post, and am to continue by free choice in thy house for ever. He alludes here to the case of the servant who, in the year of jubilee being entitled to his liberty, refused to leave his master's house; and suffered his ear to be bored to the door-post, as a proof that by his own consent he agreed to continue in his master's house for ever.
Albert Barnes: Notes on the Bible - 1834
116:16: O Lord, truly I am thy servant - In view of thy mercy in delivering me from death, I feel the obligation to give myself to thee. I see in the fact that thou hast thus delivered me, evidence that I am thy servant - that I am so regarded by thee; and I recognize the obligation to live as becomes one who has had this proof of favor and mercy.
The son of thine handmaid - Of a pious mother. I see now the result of my training. I call to my recollection the piety of a mother. I rememberer how she served thee; how she trained me up for thee; I see now the evidence that her prayers were heard, and that her efforts were blessed in endeavoring to train me up for thee. The psalmist saw now that, under God, he owed all this to the pious efforts of a mother, and that God had been pleased to bless those efforts in making him his child, and in so guiding him that it was not improper for him to speak. of himself as possessing and carrying out the principles of a sainted mother. It is not uncommon - and in such cases it is proper - that all the evidence which we may have that we are pious - that we are living as we ought to live, that we are receiving special favors from God - recalls to our minds the instructions of early years, the counsels and prayers of a holy father or mother.
Thou hast loosed my bonds - The bonds of disease; the fetters which seemed to have made me a prisoner to Death. I am now free again. I walk at large. I am no longer the captive - the prisoner - of disease and pain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
116:16: truly: Psa 86:16, Psa 119:125, Psa 143:12; Joh 12:26; Act 27:23; Jam 1:1
the son: Psa 86:16
thou hast: Psa 107:14-16; Ch2 33:11-13; Isa 61:1; Rom 6:22
Geneva 1599
116:18 I will pay my (k) vows unto the LORD now in the presence of all his people,
(k) I will thank him for his benefits, for that is a just payment, to confess that we owe all to God.
John Gill
116:18 I will pay my vows unto the Lord,.... See Gill on Ps 116:14. And the Targum here, as there, paraphrases the latter clause,
now in the presence of all his people, thus;
"I will then declare his signs (or wonders) to all his people;''
the marvellous things he had done for him.
115:17115:17: Հատե՛ր զկապանս իմ, քեզ մատուցից պատարագ օրհնութեան, եւ զանուն Տեառն կարդացից։
17 Դու քանդեցիր իմ կապերը, ես քեզ օրհնութեան պատարագ պիտի մատուցեմ, եւ Տիրոջ անունը կանչեմ:
17 Գոհութեան պատարագ պիտի մատուցանեմ քեզի Ու Տէրոջը անունը պիտի կանչեմ։
Քեզ մատուցից պատարագ օրհնութեան, եւ զանուն Տեառն կարդացից:

115:17: Հատե՛ր զկապանս իմ, քեզ մատուցից պատարագ օրհնութեան, եւ զանուն Տեառն կարդացից։
17 Դու քանդեցիր իմ կապերը, ես քեզ օրհնութեան պատարագ պիտի մատուցեմ, եւ Տիրոջ անունը կանչեմ:
17 Գոհութեան պատարագ պիտի մատուցանեմ քեզի Ու Տէրոջը անունը պիտի կանչեմ։
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115:8115:8 Тебе принесу жертву хвалы, и имя Господне призову.
115:10 ἐν εν in αὐλαῖς αυλη courtyard; fold οἴκου οικος home; household κυρίου κυριος lord; master ἐν εν in μέσῳ μεσος in the midst; in the middle σου σου of you; your Ιερουσαλημ ιερουσαλημ Jerusalem
115:9 יִ֭שְׂרָאֵל ˈyiśrāʔēl יִשְׂרָאֵל Israel בְּטַ֣ח bᵊṭˈaḥ בטח trust בַּ ba בְּ in יהוָ֑ה [yhwˈāh] יְהוָה YHWH עֶזְרָ֖ם ʕezrˌām עֵזֶר help, helper וּ û וְ and מָגִנָּ֣ם māḡinnˈām מָגֵן shield הֽוּא׃ hˈû הוּא he
115:18. vota mea Domino reddam in conspectu omnis populi eiusI will pay my vows to the Lord in the sight of all his people:
9. I will walk before the LORD in the land of the living.
115:9. The house of Israel has hoped in the Lord. He is their helper and their protector.
115:9. O Israel, trust thou in the LORD: he [is] their help and their shield.
KJV [116:17] I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD:

115:8 Тебе принесу жертву хвалы, и имя Господне призову.
115:10
ἐν εν in
αὐλαῖς αυλη courtyard; fold
οἴκου οικος home; household
κυρίου κυριος lord; master
ἐν εν in
μέσῳ μεσος in the midst; in the middle
σου σου of you; your
Ιερουσαλημ ιερουσαλημ Jerusalem
115:9
יִ֭שְׂרָאֵל ˈyiśrāʔēl יִשְׂרָאֵל Israel
בְּטַ֣ח bᵊṭˈaḥ בטח trust
בַּ ba בְּ in
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
עֶזְרָ֖ם ʕezrˌām עֵזֶר help, helper
וּ û וְ and
מָגִנָּ֣ם māḡinnˈām מָגֵן shield
הֽוּא׃ hˈû הוּא he
115:18. vota mea Domino reddam in conspectu omnis populi eius
I will pay my vows to the Lord in the sight of all his people:
115:9. The house of Israel has hoped in the Lord. He is their helper and their protector.
115:9. O Israel, trust thou in the LORD: he [is] their help and their shield.
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Adam Clarke: Commentary on the Bible - 1831
116:17: I will offer to thee - As it is most probable that this Psalm celebrates the deliverance from Babylon, it is no wonder that we find the psalmist so intent on performing the rites of his religion in the temple at Jerusalem, which had been burnt with fire, and was now reviving out of its ruins, the temple service having been wholly interrupted for nearly four-score years.
Albert Barnes: Notes on the Bible - 1834
116:17: I will offer to thee the sacrifice of thanksgiving - I will publicly thank and praise thee. See the notes at Psa 107:22.
And will call upon the name of the Lord - Will worship and praise the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
116:17: the sacrifice: Psa 50:14, Psa 107:22; Lev 7:12; Heb 13:15
call: Psa 116:13; Act 2:42
John Gill
116:19 In the courts of the Lord's house,.... This is added by way of explanation of Ps 116:18, what he meant by "the presence of all his people"; the assembly of the saints met together in the house of the Lord, at the door of the tabernacle, in the courts of it, where the people got together to worship God;
in the midst of thee, O Jerusalem; the Lord's house or tabernacle; for as yet the temple was not built, and the courts of it were in the midst of the city of Jerusalem. And this shows, as some interpreters have observed, that this psalm must have been written after David came to the kingdom, and had got this city into his hands, whither he brought the ark of the Lord. The whole signifies that he would praise the Lord publicly, as well as privately; and he concludes the psalm thus,
Praise ye the Lord; calling upon the Lord's people, in his house and courts, to join with him in this work of praise.
115:18115:18: Զաղօթս իմ Տեառն տաց առաջի ամենայն ժողովրդեա՛ն նորա,
18 Աղօթքս Տիրոջը պիտի նուիրեմ իր ամբողջ ժողովրդի առջեւ,
18 Իմ ուխտերս Տէրոջը պիտի հատուցանեմ Իր բոլոր ժողովուրդին առջեւ
Զաղօթս իմ Տեառն տաց առաջի ամենայն ժողովրդեան նորա:

115:18: Զաղօթս իմ Տեառն տաց առաջի ամենայն ժողովրդեա՛ն նորա,
18 Աղօթքս Տիրոջը պիտի նուիրեմ իր ամբողջ ժողովրդի առջեւ,
18 Իմ ուխտերս Տէրոջը պիտի հատուցանեմ Իր բոլոր ժողովուրդին առջեւ
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115:9115:9 Обеты мои воздам Господу пред всем народом Его,
115:10 בֵּ֣ית bˈêṯ בַּיִת house אַ֭הֲרֹן ˈʔahᵃrōn אַהֲרֹן Aaron בִּטְח֣וּ biṭḥˈû בטח trust בַ va בְּ in יהוָ֑ה [yhwˈāh] יְהוָה YHWH עֶזְרָ֖ם ʕezrˌām עֵזֶר help, helper וּ û וְ and מָגִנָּ֣ם māḡinnˈām מָגֵן shield הֽוּא׃ hˈû הוּא he
115:19. in atriis domus Domini in medio tui Hierusalem alleluiaIn the courts of the house of the Lord, in the midst of thee, O Jerusalem.
10. I believe, for I will speak: I was greatly afflicted:
115:10. The house of Aaron has hoped in the Lord. He is their helper and their protector.
115:10. O house of Aaron, trust in the LORD: he [is] their help and their shield.
KJV [116:18] I will pay my vows unto the LORD now in the presence of all his people:

115:9 Обеты мои воздам Господу пред всем народом Его,
115:10
בֵּ֣ית bˈêṯ בַּיִת house
אַ֭הֲרֹן ˈʔahᵃrōn אַהֲרֹן Aaron
בִּטְח֣וּ biṭḥˈû בטח trust
בַ va בְּ in
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
עֶזְרָ֖ם ʕezrˌām עֵזֶר help, helper
וּ û וְ and
מָגִנָּ֣ם māḡinnˈām מָגֵן shield
הֽוּא׃ hˈû הוּא he
115:19. in atriis domus Domini in medio tui Hierusalem alleluia
In the courts of the house of the Lord, in the midst of thee, O Jerusalem.
115:10. The house of Aaron has hoped in the Lord. He is their helper and their protector.
115:10. O house of Aaron, trust in the LORD: he [is] their help and their shield.
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Albert Barnes: Notes on the Bible - 1834
116:18: I will pay my vows ... - See Psa 116:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
116:18: Psa 116:14, Psa 22:25, Psa 76:11; Ecc 5:5
115:19115:19: ՚ի գաւիթս տան Տեառն, եւ ՚ի մէջ քո Երուսաղէմ։ Տունք. ը̃։
19 Տիրոջ տան սրահներում եւ քո մէջ, Երուսաղէ՛մ:
19 Տէրոջը տանը սրահներուն մէջ, Քու մէջդ, ո՛վ Երուսաղէմ։ Ալէլուիա՜։
ի գաւիթս տան Տեառն, եւ ի մէջ քո, Երուսաղէմ:[685]:

115:19: ՚ի գաւիթս տան Տեառն, եւ ՚ի մէջ քո Երուսաղէմ։ Տունք. ը̃։
19 Տիրոջ տան սրահներում եւ քո մէջ, Երուսաղէ՛մ:
19 Տէրոջը տանը սրահներուն մէջ, Քու մէջդ, ո՛վ Երուսաղէմ։ Ալէլուիա՜։
zohrab-1805▾ eastern-1994▾ western am▾
115:10115:10 во дворах дома Господня, посреди тебя, Иерусалим! Аллилуия.
115:11 יִרְאֵ֣י yirʔˈê יָרֵא afraid יְ֭הוָה [ˈyhwāh] יְהוָה YHWH בִּטְח֣וּ biṭḥˈû בטח trust בַ va בְּ in יהוָ֑ה [yhwˈāh] יְהוָה YHWH עֶזְרָ֖ם ʕezrˌām עֵזֶר help, helper וּ û וְ and מָגִנָּ֣ם māḡinnˈām מָגֵן shield הֽוּא׃ hˈû הוּא he
11. I said in my haste, All men are a lie.
115:11. Those who fear the Lord have hoped in the Lord. He is their helper and their protector.
115:11. Ye that fear the LORD, trust in the LORD: he [is] their help and their shield.
KJV [116:19] In the courts of the LORD' S house, in the midst of thee, O Jerusalem. Praise ye the LORD:

115:10 во дворах дома Господня, посреди тебя, Иерусалим! Аллилуия.
115:11
יִרְאֵ֣י yirʔˈê יָרֵא afraid
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
בִּטְח֣וּ biṭḥˈû בטח trust
בַ va בְּ in
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
עֶזְרָ֖ם ʕezrˌām עֵזֶר help, helper
וּ û וְ and
מָגִנָּ֣ם māḡinnˈām מָגֵן shield
הֽוּא׃ hˈû הוּא he
115:11. Those who fear the Lord have hoped in the Lord. He is their helper and their protector.
115:11. Ye that fear the LORD, trust in the LORD: he [is] their help and their shield.
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Adam Clarke: Commentary on the Bible - 1831
116:19: In the midst of thee, O Jerusalem - He speaks as if present in the city, offering his vowed sacrifices in the temple to the Lord.
Most of this Psalm has been applied to our Lord and his Church; and in this way it has been considered as prophetic; and, taken thus, it is innocently accommodated, and is very edifying. This is the interpretation given of the whole by the old Psalter.
Albert Barnes: Notes on the Bible - 1834
116:19: In the courts of the Lord's house - See the notes at Psa 65:4. Compare Psa 84:2; Psa 92:13; Psa 96:8; Psa 100:4; Psa 135:2.
In the midst of thee, O Jerusalem - Where the tabernacle, and afterward the temple, was reared.
Praise ye the Lord - Hallelujah. A call on others to join in the praise of God. The psalmist felt his own heart drawn to the service of praise by all the mercies of God; he desired, as an expression of his own feelings, that others should unite with him in that sacred exercise. When our own hearts are filled with gratitude, we wish that all others may partake of the same feeling.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
116:19: Psa 96:8, Psa 100:4, Psa 118:19, Psa 118:20, Psa 122:3, Psa 122:4, Psa 135:2; Ch2 6:6