Սաղմոս / Psalms - 122 |

Text:
< PreviousՍաղմոս - 122 Psalms - 122Next >


jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Содержание псалма составляет изображение того напряженно-молитвенного ожидания, каким были полны евреи пред временем окончания плена и пред возвращением на родину.

Только к Тебе, Господи, Живущему на небесах, мы обращаемся с молитвою, и только от Тебя ждем милости, как раб или рабыня ждут награды от своих господ (1-2). Мы ждем от Тебя помилования, так как за долгое время пребывания в плену уже насыщены презрением от надменных и гордых наших поработителей (3-4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm was penned at a time then the church of God was brought low and trampled upon; some think it was when the Jews were captives in Babylon, though that was not the only time that they were insulted over by the proud. The psalmist begins as if he spoke for himself only (ver. 1), but presently speaks in the name of the church. Here is, I. Their expectation of mercy from God, ver. 1, 2. II. Their plea for mercy with God,, ver. 3, 4. In singing it we must have our eye up to God's favour with a holy concern, and then an eye down to men's reproach with a holy contempt.
Adam Clarke: Commentary on the Bible - 1831
The prayer and faith of the godly, Psa 123:1, Psa 123:2. They desire to be delivered from contempt, Psa 123:3, Psa 123:4.
This Psalm is probably a complaint of the captives in Babylon relative to the contempt and cruel usage they received. The author is uncertain.
Albert Barnes: Notes on the Bible - 1834
123:0: This psalm is entitled simply "Song of Degrees." See the notes at the title of Psa 120:1-7. Nothing is intimated in regard to the authorship of the psalm, or to the occasion on which it was composed. The only circumstance which throws any light on its origin is the statement in Psa 123:4, that the author and his friends - the people of God referred to in the psalm - were exposed to derision and contempt for their attachment to religion, especially the contempt and reproach of those who were in circumstances of ease and affluence, or who were in the more elevated ranks of life. This might accord well with the condition of the exiles returning from Babylon, or with the condition of the returned captives when rebuilding the walls of the city, and when they met with scorn and contempt from the Samaritans and the Ammonites; from Sanballat and Tobiah; from the Arabians and the Ashdodites Neh 4:1-8; but there is no certain evidence that the psalm was composed on that occasion. The pious Hebrews of antiquity - David and others - and the people of God at all times have been too much exposed to this kind of treatment to make the mere applicability of the psalm to that particular time a reason for concluding that it must have been composed then; and it is now impossible to determine by whom, or on what occasion it was composed. It refers to what may occur in any age of the world; and it expresses the proper feelings of piety at all times when we are, on account of our religion, exposed to "the scorning of those that are at ease, and to the contempt of the proud."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 123:1, The godly profess their confidence in God; Psa 123:3, and pray to be delivered from contempt.
This Psalm is probably a complaint of the captives in Babylon, relative to the contempt and cruel usage they received. Psa 120:1, Psa 121:1, Psa 122:1, Psa 123:1, Psa 124:1, Psa 125:1, Psa 126:1, Psa 127:1, Psa 128:1 *titles Psa 129:1, Psa 130:1, Psa 131:1, Psa 132:1, Psa 133:1, Psa 134:1 *titles
Carl Friedrich Keil and Franz Delitzsch

Upward Glance to the Lord in Times of Contempt
This Psalm is joined to the preceding Psalm by the community of the divine name Jahve our God. Alsted (died 1638) gives it the brief, ingenious inscription oculus sperans. It is an upward glance of waiting faith to Jahve under tyrannical oppression. The fact that this Psalm appears in a rhyming form, "as scarcely any other piece in the Old Testament" (Reuss), comes only from those inflexional rhymes which creep in of themselves in the tephilla style.
John Gill
INTRODUCTION TO PSALM 123
A Song of degrees. This psalm is not thought to be written by David, but by some other person in later times; and at a time, as is clear, when the people of God were much exposed to the scorn and contempt of men. Dr. Patrick thinks it was written by some pious person; perhaps by Isaiah, in Hezekiah's time, when Rabshakeh poured out his contempt on God, on the king and the people. Others are of opinion, it was written by one of the Babylonish captivity, when the Jews were jeered by the Babylonians, and they tauntingly asked them to sing one of the songs of Zion; and scornfully said of Jerusalem, Is this the city men call the perfection of beauty, the joy of the whole earth? So Aben Ezra says, the psalmist speaks of a great man of the generation, which was in captivity or in a siege; and Kimchi says, that he speaks in the language of the children of the captivity; to which agrees the Syriac inscription,
"it is said in the person of Zorobabel, the prince of the captives.''
Others think it was composed in the times of Antiochus, the little horn prophesied of by Daniel, whose look was more stout than his fellows; who magnified himself against God and his people, profaned the sanctuary, and took away the daily sacrifice: and others are of opinion it was written a little before the coming of Christ, in the person of those who were waiting for it, and spiritual redemption and salvation by it; and who were scorned and derided by the proud Scribes and Pharisees.
122:0122:1: Օրհնութիւնք Աշտիճանաց. ՃԻԲ։
0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ
Աստիճաններուն երգը
Օրհնութիւնք աստիճանաց:

122:1: Օրհնութիւնք Աշտիճանաց. ՃԻԲ։
0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ
Աստիճաններուն երգը
zohrab-1805▾ eastern-1994▾ western am▾
122:0122:0 Песнь восхождения.
122:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent πρὸς προς to; toward σὲ σε.1 you ἦρα αιρω lift; remove τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine τὸν ο the κατοικοῦντα κατοικεω settle ἐν εν in τῷ ο the οὐρανῷ ουρανος sky; heaven
122:1 שִׁ֥יר šˌîr שִׁיר song הַֽ hˈa הַ the מַּעֲלֹ֗ות mmaʕᵃlˈôṯ מַעֲלָה ascent לְ lᵊ לְ to דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David שָׂ֭מַחְתִּי ˈśāmaḥtî שׂמח rejoice בְּ bᵊ בְּ in אֹמְרִ֣ים ʔōmᵊrˈîm אמר say לִ֑י lˈî לְ to בֵּ֖ית bˌêṯ בַּיִת house יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH נֵלֵֽךְ׃ nēlˈēḵ הלך walk
122:1. canticum graduum ad te levavi oculos meos qui habitas in caelisA gradual canticle. To thee have I lifted up my eyes, who dwellest in heaven.
A Song of Ascents.
122:1. A Canticle in steps. I rejoiced in the things that were said to me: “We shall go into the house of the Lord.”
122:1. A Song of degrees of David. I was glad when they said unto me, Let us go into the house of the LORD.
KJV Chapter [123] A Song of degrees:

122:0 Песнь восхождения.
122:1
ᾠδὴ ωδη song
τῶν ο the
ἀναβαθμῶν αναβαθμος ascent
πρὸς προς to; toward
σὲ σε.1 you
ἦρα αιρω lift; remove
τοὺς ο the
ὀφθαλμούς οφθαλμος eye; sight
μου μου of me; mine
τὸν ο the
κατοικοῦντα κατοικεω settle
ἐν εν in
τῷ ο the
οὐρανῷ ουρανος sky; heaven
122:1
שִׁ֥יר šˌîr שִׁיר song
הַֽ hˈa הַ the
מַּעֲלֹ֗ות mmaʕᵃlˈôṯ מַעֲלָה ascent
לְ lᵊ לְ to
דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David
שָׂ֭מַחְתִּי ˈśāmaḥtî שׂמח rejoice
בְּ bᵊ בְּ in
אֹמְרִ֣ים ʔōmᵊrˈîm אמר say
לִ֑י lˈî לְ to
בֵּ֖ית bˌêṯ בַּיִת house
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
נֵלֵֽךְ׃ nēlˈēḵ הלך walk
122:1. canticum graduum ad te levavi oculos meos qui habitas in caelis
A gradual canticle. To thee have I lifted up my eyes, who dwellest in heaven.
A Song of Ascents.
122:1. A Canticle in steps. I rejoiced in the things that were said to me: “We shall go into the house of the Lord.”
122:1. A Song of degrees of David. I was glad when they said unto me, Let us go into the house of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
123:1: Unto thee lift I up mine eyes - We have no hope but in thee; our eyes look upward; we have expectation from thy mercy alone.
Albert Barnes: Notes on the Bible - 1834
123:1: Unto thee - To God.
Lift I up mine eyes - In supplication and prayer. Nature prompts us to look up when we address God, as if he dwelt above us. It is the natural prompting of the heart that he must be the most exalted of all beings, dwelling above all. See Psa 121:1.
O thou that dwellest in the heavens - Whose home - whose special home - is in heaven - above the sky. This is in accordance with the common feelings of people, and the common description of God in the Bible, though it is true also that God is everywhere. Compare Psa 2:4; Psa 11:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
123:1: lift I: Psa 25:15, Psa 121:1, Psa 141:8; Luk 18:13
O thou: Psa 2:4, Psa 11:4, Psa 113:5, Psa 113:6, Psa 115:3; Isa 57:15, Isa 66:1; Mat 6:9
Carl Friedrich Keil and Franz Delitzsch
123:1
The destinies of all men, and in particular of the church, are in the hand of the King who sits enthroned in the unapproachable glory of the heavens and rules over all things, and of the Judge who decides all things. Up to Him the poet raises his eyes, and to Him the church, together with which he may call Him "Jahve our God," just as the eyes of servants are directed towards the hand of their lord, the eyes of a maid towards the hand of her mistress; for this hand regulates the whole house, and they wait upon their winks and signs with most eager attention. Those of Israel are Jahve's servants, Israel the church is Jahve's maid. In His hand lies its future. At length He will take compassion on His own. Therefore its longing gaze goes forth towards Him, without being wearied, until He shall graciously turn its distress. With reference to the i of היּשׁבי, vid., on Ps 113:1-9, Ps 114:1-8. אדוניהם is their common lord; for since in the antitype the sovereign Lord is meant, it will be conceived of as plur. excellentiae, just as in general it occurs only rarely (Gen 19:2, Gen 19:18; Jer 27:4) as an actual plural.
John Gill
123:1 Unto thee lift I up mine eyes,.... Not only the eyes of his body, this being a prayer gesture; see Mt 14:19; but the eyes of his mind and understanding, opened by the Spirit of God; particularly the eye of faith, by which he looked for and expected help and salvation from the Lord. The phrase is expressive of holy confidence in God, and a comfortable hope of receiving good things from him; as, on the contrary, when persons are ashamed and confounded with a sense of their sins, and the aggravations of them, and of their own unworthiness and vileness; and, on account of the same, almost out of all hope, cannot lift up their eyes to heaven, or their face before God, Ezra 9:6;
O thou that dwellest in the heavens; the heaven of heavens, the third heaven, the seat of angels and glorified saints; and though the Lord is everywhere, and fills heaven and earth with his presence, and cannot be contained any where; yet here is the more visible display of his glory; here he keeps his court; this is his palace, and here his throne is prepared, and on it he sits (d); so some render the word here; as the Judge of the whole earth, and takes a view of all men and their actions; and, as the God of nature and providence, governs and orders all things after his own will; and, as the God of grace, sits on a throne of grace, kindly inviting and encouraging his people to come unto him: and therefore the psalmist addresses him as such; see Eccles 5:2, Mt 6:9. The Targum is,
"O thou that sittest on a throne of glory in heaven!''
(d) "sedens", Montanus, Gejerus; "qui sedes", Junius & Tremellius, Piscator, Cocceius, Michaelis; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
123:1 An earnest and expecting prayer for divine aid in distress. (Ps 123:1-4)
(Compare Ps 121:1).
thou that dwellest--literally, "sittest as enthroned" (compare Ps 2:4; Ps 113:4-5).
122:1122:1: Առ քեզ Տէր համբարձի զաչս իմ, որ բնակեալդ ես ՚ի յերկինս։
1 Աչքերս դէպի քեզ բարձրացրի, Տէ՛ր, դու, որ բնակւում ես երկնքում:
123 Քեզի կը բարձրացնեմ իմ աչքերս, Ով երկնքի մէջ Բնակող։
Առ քեզ, Տէր, համբարձի զաչս իմ, որ բնակեալդ ես ի յերկինս:

122:1: Առ քեզ Տէր համբարձի զաչս իմ, որ բնակեալդ ես ՚ի յերկինս։
1 Աչքերս դէպի քեզ բարձրացրի, Տէ՛ր, դու, որ բնակւում ես երկնքում:
123 Քեզի կը բարձրացնեմ իմ աչքերս, Ով երկնքի մէջ Բնակող։
zohrab-1805▾ eastern-1994▾ western am▾
122:1122:1 К Тебе возвожу очи мои, Живущий на небесах!
122:2 ἰδοὺ ιδου see!; here I am ὡς ως.1 as; how ὀφθαλμοὶ οφθαλμος eye; sight δούλων δουλος subject εἰς εις into; for χεῖρας χειρ hand τῶν ο the κυρίων κυριος lord; master αὐτῶν αυτος he; him ὡς ως.1 as; how ὀφθαλμοὶ οφθαλμος eye; sight παιδίσκης παιδισκη girl; maid εἰς εις into; for χεῖρας χειρ hand τῆς ο the κυρίας κυρια lady αὐτῆς αυτος he; him οὕτως ουτως so; this way οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight ἡμῶν ημων our πρὸς προς to; toward κύριον κυριος lord; master τὸν ο the θεὸν θεος God ἡμῶν ημων our ἕως εως till; until οὗ ος who; what οἰκτιρήσαι οικτειρω have compassion ἡμᾶς ημας us
122:2 עֹ֭מְדֹות ˈʕōmᵊḏôṯ עמד stand הָי֣וּ hāyˈû היה be רַגְלֵ֑ינוּ raḡlˈênû רֶגֶל foot בִּ֝ ˈbi בְּ in שְׁעָרַ֗יִךְ šᵊʕārˈayiḵ שַׁעַר gate יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
122:2. ecce sicut oculi servorum ad manum dominorum suorum sicut oculi ancillae ad manum dominae suae sic oculi nostri ad Dominum Deum nostrum donec misereatur nostriBehold as the eyes of servants are on the hands of their masters, As the eyes of the handmaid are on the hands of her mistress: so are our eyes unto the Lord our God, until he have mercy on us.
1. Unto thee do I lift up mine eyes, O thou that sittest in the heavens.
122:2. Our feet were standing in your courts, O Jerusalem.
122:2. Our feet shall stand within thy gates, O Jerusalem.
Unto thee lift I up mine eyes, O thou that dwellest in the heavens:

122:1 К Тебе возвожу очи мои, Живущий на небесах!
122:2
ἰδοὺ ιδου see!; here I am
ὡς ως.1 as; how
ὀφθαλμοὶ οφθαλμος eye; sight
δούλων δουλος subject
εἰς εις into; for
χεῖρας χειρ hand
τῶν ο the
κυρίων κυριος lord; master
αὐτῶν αυτος he; him
ὡς ως.1 as; how
ὀφθαλμοὶ οφθαλμος eye; sight
παιδίσκης παιδισκη girl; maid
εἰς εις into; for
χεῖρας χειρ hand
τῆς ο the
κυρίας κυρια lady
αὐτῆς αυτος he; him
οὕτως ουτως so; this way
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
ἡμῶν ημων our
πρὸς προς to; toward
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
ἡμῶν ημων our
ἕως εως till; until
οὗ ος who; what
οἰκτιρήσαι οικτειρω have compassion
ἡμᾶς ημας us
122:2
עֹ֭מְדֹות ˈʕōmᵊḏôṯ עמד stand
הָי֣וּ hāyˈû היה be
רַגְלֵ֑ינוּ raḡlˈênû רֶגֶל foot
בִּ֝ ˈbi בְּ in
שְׁעָרַ֗יִךְ šᵊʕārˈayiḵ שַׁעַר gate
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
122:2. ecce sicut oculi servorum ad manum dominorum suorum sicut oculi ancillae ad manum dominae suae sic oculi nostri ad Dominum Deum nostrum donec misereatur nostri
Behold as the eyes of servants are on the hands of their masters, As the eyes of the handmaid are on the hands of her mistress: so are our eyes unto the Lord our God, until he have mercy on us.
122:2. Our feet were standing in your courts, O Jerusalem.
122:2. Our feet shall stand within thy gates, O Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Grateful Acknowledgments.

1 Unto thee lift I up mine eyes, O thou that dwellest in the heavens. 2 Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the LORD our God, until that he have mercy upon us. 3 Have mercy upon us, O LORD, have mercy upon us: for we are exceedingly filled with contempt. 4 Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud.
We have here,
I. The solemn profession which God's people make of faith and hope in God, v. 1, 2. Observe, 1. The title here given to God: O thou that dwellest in the heavens. Our Lord Jesus has taught us, in prayer, to have an eye to God as our Father in heaven; not that he is confined there, but there especially he manifests his glory, as the King in his court. Heaven is a place of prospect and a place of power; he that dwells there beholds thence all the calamities of his people and thence can send to save them. Sometimes God seems to have forsaken the earth, and the enemies of God's people ask, Where is now your God? But then they can say with comfort, Our God is in the heavens. O thou that sittest in the heavens (so some), sittest as Judge there; for the Lord has prepared his throne in the heavens, and to that throne injured innocency may appeal. 2. The regard here had to God. The psalmist himself lifted up his eyes to him. The eyes of a good man are ever towards the Lord, Ps. xxv. 15. In every prayer we lift up our soul, the eye of our soul, to God, especially in trouble, which was the case here. The eyes of the people waited on the Lord, v. 2. We find mercy coming towards a people when the eyes of man, as of all the tribes of Israel, are towards the Lord, Zech. ix. 1. The eyes of the body are heaven-ward. Os homini sublime dedit--To man he gave an erect mien, to teach us which way to direct the eyes of the mind. Our eyes wait on the Lord, the eye of desire and prayer, the begging eye, and the eye of dependence, hope, and expectation, the longing eye. Our eyes must wait upon God as the Lord, and our God, until that he have mercy upon us. We desire mercy from him, we hope he will show us mercy, and we will continue our attendance on him till the mercy come. This is illustrated (v. 2) by a similitude: Our eyes are to God as the eyes of a servant, and handmaid, to the hand of their master and mistress. The eyes of a servant are, (1.) To his master's directing hand, expecting that he will appoint him his work, and cut it out for him, and show him how he must do it. Lord, what wilt thou have me to do? (2.) To his supplying hand. Servants look to their master, or their mistress, for their portion of meat in due season, Prov. xxxi. 15. And to God must we look for daily bread, for grace sufficient; from him we must receive it thankfully. (3.) To his assisting hand. If the servant cannot do his work himself, where must he look for help but to his master? And in the strength of the Lord God we must go forth and go on. (4.) To his protecting hand. If the servant meet with opposition in his work, if he be questioned for what he does, if he be wronged and injured, who should bear him out and right him, but his master that set him on work? The people of God, when they are persecuted, may appeal to their Master, We are thine; save us. (5.) To his correcting hand. If the servant has provoked his master to beat him, he does not call for help against his master, but looks at the hand that strikes him, till it shall say, "It is enough; I will not contend for ever." The people of God were now under his rebukes; and whither should they turn but to him that smote them? Isa. ix. 13. To whom should they make supplication but to their Judge? They will not do as Hagar did, who ran away from her mistress when she put some hardships upon her (Gen. xvi. 6), but they submit themselves to and humble themselves under God's mighty hand. (6.) To his rewarding hand. The servant expects his wages, his well-done, from his master. Hypocrites have their eye to the world's hand; thence they have their reward (Matt. vi. 2); but true Christians have their eye to God as their rewarder.
II. The humble address which God's people present to him in their calamitous condition (v. 3, 4), wherein, 1. They sue for mercy, not prescribing to God what he shall do for them, nor pleading any merit of their own why he should do it for them, but, Have mercy upon us, O Lord! have mercy upon us. We find little mercy with men; their tender mercies are cruel; there are cruel mockings. But this is our comfort, that with the Lord there is mercy and we need desire no more to relieve us, and make us easy, than the mercy of God. Whatever the troubles of the church are, God's mercy is a sovereign remedy. 2. They set forth their grievances: We are exceedingly filled with contempt. Reproach is the wound, the burden, they complain of. Observe, (1.) Who were reproached: "We, who have our eyes up to thee." Those who are owned of God are often despised and trampled on by the world. Some translate the words which we render, those that are at ease, and the proud, so as to signify the persons that are scorned and contemned. "Our soul is troubled to see how those that are at peace, and the excellent ones, are scorned and despised." The saints are a peaceable people and yet are abused (Ps. xxxv. 20), the excellent ones of the earth and yet undervalued, Lam. iv. 1, 2. (2.) Who did reproach them. Taking the words as we read them, they were the epicures who lived at ease, carnal sensual people, Job xii. 5. The scoffers are such as walk after their own lusts and serve their own bellies, and the proud such as set God himself at defiance and had a high opinion of themselves; they trampled on God's people, thinking they magnified themselves by vilifying them. (3.) To what degree they were reproached: "We are filled, we are surfeited with it. Our soul is exceedingly filled with it." The enemies thought they could never jeer them enough, nor say enough to make them despicable; and they could not but lay it to heart; it was a sword in their bones, Ps. xlii. 10. Note, [1.] Scorning and contempt have been, and are, and are likely to be, the lot of God's people in this world. Ishmael mocked Isaac, which is called persecuting him; and so it is now, Gal. iv. 29. [2.] In reference to the scorn and contempt of men it is matter of comfort that there is mercy with God, mercy to our good names when they are barbarously used. Hear, O our God! for we are despised.
Adam Clarke: Commentary on the Bible - 1831
123:2: As the eyes of servants - We now wait for thy commands, feeling the utmost readiness to obey them when made known to us. The words may be understood as the language of dependence also. As slaves expect their support from their masters and mistresses, so do we ours from thee, O Lord! Or, As servants look to their masters and mistresses, to see how they do their work, that they may do it in the same way; so do we, O Lord, that we may learn of thee, and do thy work in thy own Spirit, and after thy own method. Some think that there is a reference here to the chastisement of slaves by their masters, who, during the time they are receiving it, keep their eyes fixed on the hand that is inflicting punishment upon them, professing deep sorrow, and entreating for mercy. And this sense seems to be countenanced by the following words: -
Albert Barnes: Notes on the Bible - 1834
123:2: Behold, as the eyes of servants look unto the hand of their masters ... - Or, are to the hands of their masters; or, regard the hands of their masters. That is, we look to God with the same spirit of deference, dependence, and readiness to mark the will of God, which is evinced by servants in regard to their masters, and by maidens in regard to the will of a mistress. There has been some difference of view in regard to the meaning of this comparison. Some have supposed that the allusion is to the fact that servants, when in danger, look to their masters for protection; others, that they look to them for the supply of their needs; others, that when they have been guilty of an offence they look to them alone for pardon. See Rosenmuller, in loc. The true idea, however, seems to be, that they look to them with deference and respect; that they attentively mark every expression of their will; that they are ready to obey their commands on the slightest intimation of their wishes - standing in a waiting posture, with no will of their own - their own wills absorbed in the will of the master or the mistress.
The following extracts from Oriental travelers may illustrate the idea here: Maundrell (Reise von Aleppo nach Jerusalem, s. 13), speaking of an interview with the Pasha at Tripoli, says, "The servants all stood in great numbers with the utmost respect, and in profoundest silence, and served the guests with the utmost attention and respect." Pococke remarks that in Egypt the slaves stand in the profoundest silence at the end of the table, their hands laid cross-wise over one another, and that they mark with the deepest attention the slightest movement of their master, who conveys his wishes to them through signs and winks. Savary, in his Letters from Egypt (p. 135), says, "The slaves stand with their hands laid cross-wise over their breasts, silent, at the end of the hall. "Their eyes are directed to the master," and they are attentive to the slightest indication of his will." See other illustrations in Rosenmuller, Morgenland, ii. 109, 110. It is to such a custom as this that the psalmist refers; and the idea is, that his eyes were directed to God, in his troubles, in profound silence, and with deep attention, resembling that of servants waiting in stillness on their master, and catching the slightest intimation of his will - a movement of the head or hand - or anything which would indicate his pleasure.
Until that he have mercy upon us - We have nothing to do but wait. We have no other resource. We can do nothing if we turn away from him. Our only hope and expectation is there, and if we ever find relief, it must be there. The surest - the only - hope of relief is to wait on God; and it is the purpose of our souls to do this until we find help and deliverance. This is the attitude in which the earnest prayer in the next verse is offered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
123:2: as the eyes: Jos 9:23, Jos 9:27, Jos 10:6
so our eyes: Psa 40:1-3, Psa 119:82, Psa 119:123-125, Psa 130:5, Psa 130:6; Gen 32:26, Gen 49:18; Lam 3:25, Lam 3:26; Luk 18:1
Geneva 1599
123:2 Behold, as the eyes of (a) servants [look] unto the hand of their masters, [and] as the eyes of a maiden unto the hand of her mistress; so our eyes [wait] upon the LORD our God, until that he have mercy upon us.
(a) He compares the condition of the godly, to servants who are destitute of all help, assuring that when all other help fails, God is always at hand and like himself.
John Gill
123:2 Behold, as the eyes of servants look unto the hand of their masters; and as the eyes of a maiden unto the hand of her mistress,.... To direct them in their work and business, to point out unto them what they shall do; which is often done by a motion of the hand of the master or mistress, or rap of their fingers without speaking (e), which the servant observes: or to help and assist them against their enemies, and protect them from them; servants unarmed, and molested in their masters' service, have no other to flee to for protection but them; so Aben Ezra: or to receive food and sustenance from them, as servants and maidens do, from their masters and mistresses, in whose service they are; see Prov 31:15; so Kimchi and Arama; the latter observes, that they have their food in a way of mercy, and not justice; contrary to what the apostle says, Col 4:1; or in order to receive their wages from them; see Job 7:2;
so our eyes wait upon the Lord our God; look unto him for direction in his service. Saints are servants, not of sin, nor of Satan, nor of men, but of the Lord; and not on the foot of creation only, but of redemption, and are made so by the grace of God; and they are willing to work, and are desirous to know what they should do; they inquire of God; they wait upon him, in his word and ordinances, for direction; and, being informed, do it with all their might, and follow the Lamb wheresoever he goes or directs them: and they look unto him for strength to assist them therein, being conscious of their own weakness; they apply to him, and wait upon him for strength, and do all they do in his name and strength; they look unto him for protection from all their enemies, which are many and mighty, and are stronger than they; and for food, both temporal and spiritual, and for all the necessaries and comforts both of a corporeal and spiritual life; and likewise for the recompence of reward, the reward of the inheritance, which is of grace, and not of debt. Joseph Kimchi thinks that the allusion is to servants, that look to the hand of their masters that correct and chastise them, and bear it patiently; and look to the hand that smites, till it shall have done, and mercy is shown them. And thus the saints look to the chastising hand of God, and humble themselves under it, and patiently endure it, till the Lord shall please to remove it from them; and this agrees with what follows:
until that he have mercy upon us; God is gracious and merciful; and he has his set time to have mercy on his people: and it becomes them to continue praying to him, and waiting on him, until he is pleased to show it to them; men should pray always, and not faint; they will find mercy in due time, Lk 18:1.
(e) Vid. Pignorium de Servis, p. 136. "Digiti crepantis signa novit eunuchus", Martial. l. 2. 82.
John Wesley
123:2 Look - For supply of their wants, and for help and defence against their oppressors. Until - Until he help and save us.
Robert Jamieson, A. R. Fausset and David Brown
123:2 Deference, submission, and trust, are all expressed by the figure. In the East, servants in attending on their masters are almost wholly directed by signs, which require the closest observance of the hands of the latter. The servants of God should look (1) to His directing hand, to appoint them their work; (2) to His supplying hand (Ps 104:28), to give them their portion in due season; (3) to His protecting hand, to right them when wronged; (4) to His correcting hand (Is 9:13; 1Pet 5:6; compare Gen 16:6); (5) to His rewarding hand.
122:2122:2: Որպէս աչք ծառայից ՚ի ձեռս տերանց իւրեանց, որպէս աչք աղախնոյ ՚ի ձեռս տիկնոջ իւրոյ։ Այնպէս են աչք մեր առ քեզ Տէր Աստուած մեր, մինչեւ ողորմեսցիս ՚ի վերայ մեր[7621]։ [7621] Ոմանք.Ծառայի ՚ի ձեռն Տեառն իւրոյ։
2 Ինչպէս ծառաների աչքերն իրենց տէրերի ձեռքին, ինչպէս աղախնի աչքերն իր տիրուհու ձեռքին, այնպէս էլ մեր աչքերն ուղղուած են քեզ, Տէ՛ր Աստուած մեր, մինչեւ որ գթաս մեզ:
2 Ահա ինչպէս ծառաներուն աչքերը իրենց տիրոջը ձեռքին կը նային Ու ինչպէս աղախինին աչքերը՝ իր տիկնոջ ձեռքին, Այնպէս ալ մեր աչքերը Տէրոջը՝ մեր Աստուծոյն՝ պիտի նային, Մինչեւ մեզի ողորմի։
Որպէս աչք ծառայից ի ձեռս տերանց իւրեանց, որպէս աչք աղախնոյ ի ձեռս տիկնոջ իւրոյ, այնպէս են աչք մեր առ քեզ, Տէր Աստուած մեր, մինչեւ ողորմեսցիս ի վերայ մեր:

122:2: Որպէս աչք ծառայից ՚ի ձեռս տերանց իւրեանց, որպէս աչք աղախնոյ ՚ի ձեռս տիկնոջ իւրոյ։ Այնպէս են աչք մեր առ քեզ Տէր Աստուած մեր, մինչեւ ողորմեսցիս ՚ի վերայ մեր[7621]։
[7621] Ոմանք.Ծառայի ՚ի ձեռն Տեառն իւրոյ։
2 Ինչպէս ծառաների աչքերն իրենց տէրերի ձեռքին, ինչպէս աղախնի աչքերն իր տիրուհու ձեռքին, այնպէս էլ մեր աչքերն ուղղուած են քեզ, Տէ՛ր Աստուած մեր, մինչեւ որ գթաս մեզ:
2 Ահա ինչպէս ծառաներուն աչքերը իրենց տիրոջը ձեռքին կը նային Ու ինչպէս աղախինին աչքերը՝ իր տիկնոջ ձեռքին, Այնպէս ալ մեր աչքերը Տէրոջը՝ մեր Աստուծոյն՝ պիտի նային, Մինչեւ մեզի ողորմի։
zohrab-1805▾ eastern-1994▾ western am▾
122:2122:2 Вот, как очи рабов {обращены} на руку господ их, как очи рабы на руку госпожи ее, так очи наши к Господу, Богу нашему, доколе Он помилует нас.
122:3 ἐλέησον ελεεω show mercy; have mercy on ἡμᾶς ημας us κύριε κυριος lord; master ἐλέησον ελεεω show mercy; have mercy on ἡμᾶς ημας us ὅτι οτι since; that ἐπὶ επι in; on πολὺ πολυς much; many ἐπλήσθημεν πληθω fill; fulfill ἐξουδενώσεως εξουδενωσις contempt; scorn
122:3 יְרוּשָׁלִַ֥ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem הַ ha הַ the בְּנוּיָ֑ה bbᵊnûyˈā בנה build כְּ֝ ˈkᵊ כְּ as עִ֗יר ʕˈîr עִיר town שֶׁ še שַׁ [relative] חֻבְּרָה־ ḥubbᵊrā- חבר be united לָּ֥הּ llˌāh לְ to יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
122:3. miserere nostri Domine miserere nostri quoniam multum repleti sumus despectioneHave mercy on us, O Lord, have mercy on us: for we are greatly filled with contempt.
2. Behold, as the eyes of servants unto the hand of their master, as the eyes of a maiden unto the hand of her mistress; so our eyes unto the LORD our God, until he have mercy upon us.
122:3. Jerusalem has been built as a city, whose participation is unto itself.
122:3. Jerusalem is builded as a city that is compact together:
Behold, as the eyes of servants [look] unto the hand of their masters, [and] as the eyes of a maiden unto the hand of her mistress; so our eyes [wait] upon the LORD our God, until that he have mercy upon us:

122:2 Вот, как очи рабов {обращены} на руку господ их, как очи рабы на руку госпожи ее, так очи наши к Господу, Богу нашему, доколе Он помилует нас.
122:3
ἐλέησον ελεεω show mercy; have mercy on
ἡμᾶς ημας us
κύριε κυριος lord; master
ἐλέησον ελεεω show mercy; have mercy on
ἡμᾶς ημας us
ὅτι οτι since; that
ἐπὶ επι in; on
πολὺ πολυς much; many
ἐπλήσθημεν πληθω fill; fulfill
ἐξουδενώσεως εξουδενωσις contempt; scorn
122:3
יְרוּשָׁלִַ֥ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
הַ ha הַ the
בְּנוּיָ֑ה bbᵊnûyˈā בנה build
כְּ֝ ˈkᵊ כְּ as
עִ֗יר ʕˈîr עִיר town
שֶׁ še שַׁ [relative]
חֻבְּרָה־ ḥubbᵊrā- חבר be united
לָּ֥הּ llˌāh לְ to
יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
122:3. miserere nostri Domine miserere nostri quoniam multum repleti sumus despectione
Have mercy on us, O Lord, have mercy on us: for we are greatly filled with contempt.
122:3. Jerusalem has been built as a city, whose participation is unto itself.
122:3. Jerusalem is builded as a city that is compact together:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
123:3: Have mercy upon us, O Lord - Chastise us no more; we will no more revolt against thee.
We are exceedingly filled with contempt - We not only suffer grievously from our captivity, but are treated in the most contemptuous maner by our masters.
Albert Barnes: Notes on the Bible - 1834
123:3: Have mercy upon us, O Lord, have mercy upon us - The language of earnest pleading, repeating with emphasis the object of the prayer. The supplicants are represented as standing and urging this petition, feeling that help could come only from God; looking only to him; and watching his countenance, as servants do their master's.
For we are exceedingly filled - The Hebrew word used here means to be saturated; to have the appetite fully satisfied - as applied to one who is hungry or thirsty. Then it comes to mean to be entirely full, and the idea here is, that as much contempt had been thrown upon them as could be; they could experience no more.
With contempt - Contempt has been shown us in every possible way. We are thoroughly despised.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
123:3: Have mercy: Psa 56:1, Psa 56:2, Psa 57:1, Psa 69:13-16; Luk 18:11-13
for we are: Psa 44:13-16, Psa 89:50, Psa 89:51; Neh 4:2-4; Isa 53:3; Luk 16:14, Luk 23:35
Carl Friedrich Keil and Franz Delitzsch
123:3
The second strophe takes up the "be gracious unto us" as it were in echo. It begins with a Kyrie eleison, which is confirmed in a crescendo manner after the form of steps. The church is already abundantly satiated with ignominy. רב is an abstract "much," and רבּה, Ps 62:3, something great (vid., Bצttcher, Lehrbuch, ֗624). The subjectivizing, intensive להּ accords with Ps 120:6 - probably an indication of one and the same author. בּוּז is strengthened by לעג, like בּז in Ezek 36:4. The article of הלּעג is restrospectively demonstrative: full of such scorn of the haughty (Ew. ֗290, d). הבּוּז is also retrospectively demonstrative; but since a repetition of the article for the fourth time would have been inelegant, the poet here says לגאיונים with the Lamed, which serves as a circumlocution of the genitive. The Masora reckons this word among the fifteen "words that are written as one and are to be read as two." The Kerמ runs viz., לגאי יונים, superbis oppressorum (יונים, part. Kal, like היּונה Zeph 3:1, and frequently). But apart from the consideration that instead of גּאי, from the unknown גּאה, it might more readily be pointed גּאי, from גּאה (a form of nouns indicating defects, contracted גּא), this genitival construction appears to be far-fetched, and, inasmuch as it makes a distinction among the oppressors, inappropriate. The poet surely meant לגאיונים or לגּאיונים. This word גּאיון (after the form רעיון, אביון, עליון) is perhaps an intentional new formation of the poet. Saadia interprets it after the Talmudic לגיון, legio; but how could one expect to find such a Grecized Latin word (λεγεών) in the Psalter! dunash ben-Labrat (about 960) regards גאיונים as a compound word in the signification of הגּאים היונים. In fact the poet may have chosen the otherwise unused adjectival form גּאיונים because it reminds one of יונים, although it is not a compound word like דּביונים. If the Psalm is a Maccabaean Psalm, it is natural to find in לגאיונים an allusion to the despotic domination of the יונים.
Geneva 1599
123:3 Have mercy upon us, O LORD, have mercy upon us: for we are (b) exceedingly filled with contempt.
(b) He declares that when the faithful are so full that they cannot endure the oppression and scorning of the wicked any more, there is always help above, if with hungry desires they call for it.
John Gill
123:3 Have mercy upon us, O Lord, have mercy upon us,.... Merit is not pleaded; for, though servants, they knew they were unprofitable ones: but mercy is asked; whether by the awakened sinner, under first convictions, or by the backsliding professor, for forgiveness of sins, under a sense of them, or as under the correcting: and chastising hand of God for them: and which is repeated, to show the state of their case, which requires mercy, and in haste; and the eagerness of their spirit, and the earnestness of their suit, their prayer being the effectual fervent prayer of a righteous man;
for we are exceedingly filled with contempt; by reason of meanness in outward circumstances, the common lot of God's people; and therefore are reckoned the faith of the world, and the offscouring of all things: and on account of their religion, which wicked men make a jest of; reckon an engine of state, to keep people in awe of the civil magistrate; or a piece of priestcraft, to serve the lucrative views of a set of men; or as mere cant and enthusiasm, and a gloomy melancholy business, which none but fools will give into; and particularly on account of peculiar doctrines embraced, which are branded as novel, irrational, and licentious; and ordinances, which entirely depend on the sovereign will of the institutor of them. For these things, and the like, contempt was plentifully poured upon them; they had enough of it, and too much, so much that they could not bear it; it was become intolerable and loathsome, and the more, as it had been a long time continued on them. So Aben Ezra and Kimchi interpret the word, rendered "exceedingly", of a long time.
Robert Jamieson, A. R. Fausset and David Brown
123:3 contempt--was that of the heathen, and, perhaps, Samaritans (Neh 1:3; Neh 2:19).
122:3122:3: Ողորմեա՛ց մեզ Տէր ողորմեա՛ց մեզ, զի բազում լցաք արհամարհանօք։
3 Գթա՛ մեզ, Տէ՛ր, գթա՛ մեզ, քանզի բազում արհամարհանքներ կրեցինք:
3 Ողորմէ՛ մեզի, ո՛վ Տէր, ողորմէ՛ մեզի, Վասն զի խիստ լեցուեցանք անարգանքով։
Ողորմեաց մեզ, Տէր, ողորմեաց մեզ, զի բազում լցաք արհամարհանօք:

122:3: Ողորմեա՛ց մեզ Տէր ողորմեա՛ց մեզ, զի բազում լցաք արհամարհանօք։
3 Գթա՛ մեզ, Տէ՛ր, գթա՛ մեզ, քանզի բազում արհամարհանքներ կրեցինք:
3 Ողորմէ՛ մեզի, ո՛վ Տէր, ողորմէ՛ մեզի, Վասն զի խիստ լեցուեցանք անարգանքով։
zohrab-1805▾ eastern-1994▾ western am▾
122:3122:3 Помилуй нас, Господи, помилуй нас, ибо довольно мы насыщены презрением;
122:4 ἐπὶ επι in; on πλεῖον πλειων more; majority ἐπλήσθη πληθω fill; fulfill ἡ ο the ψυχὴ ψυχη soul ἡμῶν ημων our τὸ ο the ὄνειδος ονειδος disgrace τοῖς ο the εὐθηνοῦσιν ευθηνεω and; even ἡ ο the ἐξουδένωσις εξουδενωσις the ὑπερηφάνοις υπερηφανος proud
122:4 שֶׁ še שַׁ [relative] שָּׁ֨ם ššˌām שָׁם there עָל֪וּ ʕālˈû עלה ascend שְׁבָטִ֡ים šᵊvāṭˈîm שֵׁבֶט rod שִׁבְטֵי־ šivṭê- שֵׁבֶט rod יָ֭הּ ˈyāh יָהּ the Lord עֵד֣וּת ʕēḏˈûṯ עֵדוּת reminder לְ lᵊ לְ to יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ֝ ˈl לְ to הֹדֹ֗ות hōḏˈôṯ ידה praise לְ lᵊ לְ to שֵׁ֣ם šˈēm שֵׁם name יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
122:4. multum repleta est anima nostra obprobrii abundantium et despectionis superborumFor our soul is greatly filled: we are a reproach to the rich, and contempt to the proud.
3. Have mercy upon us, O LORD, have mercy upon us: for we are exceedingly filled with contempt.
122:4. For to that place, the tribes ascended, the tribes of the Lord: the testimony of Israel, to confess to the name of the Lord.
122:4. Whither the tribes go up, the tribes of the LORD, unto the testimony of Israel, to give thanks unto the name of the LORD.
Have mercy upon us, O LORD, have mercy upon us: for we are exceedingly filled with contempt:

122:3 Помилуй нас, Господи, помилуй нас, ибо довольно мы насыщены презрением;
122:4
ἐπὶ επι in; on
πλεῖον πλειων more; majority
ἐπλήσθη πληθω fill; fulfill
ο the
ψυχὴ ψυχη soul
ἡμῶν ημων our
τὸ ο the
ὄνειδος ονειδος disgrace
τοῖς ο the
εὐθηνοῦσιν ευθηνεω and; even
ο the
ἐξουδένωσις εξουδενωσις the
ὑπερηφάνοις υπερηφανος proud
122:4
שֶׁ še שַׁ [relative]
שָּׁ֨ם ššˌām שָׁם there
עָל֪וּ ʕālˈû עלה ascend
שְׁבָטִ֡ים šᵊvāṭˈîm שֵׁבֶט rod
שִׁבְטֵי־ šivṭê- שֵׁבֶט rod
יָ֭הּ ˈyāh יָהּ the Lord
עֵד֣וּת ʕēḏˈûṯ עֵדוּת reminder
לְ lᵊ לְ to
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ֝ ˈl לְ to
הֹדֹ֗ות hōḏˈôṯ ידה praise
לְ lᵊ לְ to
שֵׁ֣ם šˈēm שֵׁם name
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
122:4. multum repleta est anima nostra obprobrii abundantium et despectionis superborum
For our soul is greatly filled: we are a reproach to the rich, and contempt to the proud.
122:4. For to that place, the tribes ascended, the tribes of the Lord: the testimony of Israel, to confess to the name of the Lord.
122:4. Whither the tribes go up, the tribes of the LORD, unto the testimony of Israel, to give thanks unto the name of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
123:4: Those that are at ease - The Babylonians, who, having subdued all the people of the neighboring nations, lived at ease, had none to contend with them, and now became luxurious, indolent, and insolent: they were contemptuous and proud.
Albert Barnes: Notes on the Bible - 1834
123:4: Our soul is exceedingly filled - Thoroughly sated. This verse states the nature and the source of the contempt which they were called to bear.
With the scorning of those that are at ease - According to one view of these "Psalms of Degrees" (see the Introduction to Psa 120:1-7) this would be an instance of an "ascent" in the sense, or of the going up of the thought, where in Psa 123:3 there was mention made in general of "contempt," and in this verse the thought is carried onward and upward, or there is an additional idea which gives intensity to it. It is the scorn proceeding from those who are at ease; that is, the frivolous, the affluent, the proud. The word scorning means derision, mockery. The idea in the Hebrew is derived from stammering, which the word properly means; and then, mockery, as repeating over the words of another, or imitating the voice of one in derision. Compare Psa 2:4; Job 22:19. The phrase "those that are at ease" properly refers to those who are tranquil or quiet, Job 12:5; Isa 32:18; Isa 33:20; and then it is used of those who are living at ease; those who are living in self-indulgence and luxury, Amo 6:1; Isa 32:9, Isa 32:11. Here it would seem to refer to those who, in our language, are "in easy circumstances;" the affluent; those who are not compelled to toil: then, the frivolous, the fashionable, those in the upper walks of life. The contempt was aggravated by the fact that it came from that quarter; not from the low, the ignorant, the common, but from those who claimed to be refined, and who were distinguished in the world of gaiety, of rank, and of fashion. This, even for good people (such is human nature), is much more hard to bear than contempt is when it comes from those who are in the lower walks of life. In the latter case, perhaps, we feel that we can meet contempt with contempt; in the former we cannot. We disregard the opinions of those who are beneath us; there are few who are not affected by the opinions entertained of them by those who are above them.
And with the contempt of the proud - Those who are lifted up; either in rank, in condition, or in feeling. The essential idea is, that it was the contempt of those to whom mankind look up. Religious people have always had much of this to encounter, and often it is in fact a more severe test of the reality and power of religion than the loss of goods, or than bodily pains and penalties. We can bear much if we have the respect - the praise - of those above us; it is a very certain test of the reality and the power of our religion when we can bear the scorn of the great, the noble, the scientific, the frivolous, and the fashionable. Piety is more frequently checked and obscured by this than it is by persecution. It is more rare that piety shines brightly when the frivolous and the fashionable flown upon it than when princes attempt to crush it by power. The church has performed its duty better in the furnace of persecution than it has in the "happy" scenes of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
123:4: with the scorning: Psa 73:5-9, Psa 119:51; Job 12:5, Job 16:4; Jer 48:11, Jer 48:27, Jer 48:29; Act 17:21, Act 17:32; Act 26:24; Co1 4:13
John Gill
123:4 Our soul is exceedingly filled with the scorning of those that are at ease,.... That are in easy and affluent circumstances; abound in the things of this world, and have more than heart can wish; have no outward trouble, as other men, or as the saints have; nor any uneasiness of mind, on account of sin and their eternal state: they have been at ease from their youth; Satan, that has the possession of them, keeps the goods in peace; and their consciences are seared as with a red hot iron, and they are past feeling; though they are far from having any true solid peace of mind: and such persons are generally scorners of the saints, and load them with their gibes and jeers in a most insolent manner; which makes it very irksome and grievous to bear;
and with the contempt of the proud: who are proud of their natural abilities; of their wealth and riches, and of their honours and high places: and such are generally scorners, and deal in proud wrath; and, through their pride, persecute the poor saints with their reproaches, and by other ways; see Prov 21:24. Some understand by these characters, "that are at ease", or "quiet" (f), and are "proud", or "excellent" (g), as the phrases may be rendered, such described by them as are the objects, and not the authors, of scorn and contempt; even the saints, who are the quiet in the land, and the excellent in the earth; those precious sons of Zion, who are disesteemed by the men of the world, Ps 35:20.
(f) "pacatorum", Montanus; "tranquillorum", Piscator, Cocceius, Gejerus, Michaelis. (g) "excellentium", Hammond; a rad. "eminuit", Gejerus; so an eminent Rabbi with the Jews is called "Gaon", as R. Saadiah Gaon, &c.
Robert Jamieson, A. R. Fausset and David Brown
123:4 of those that are at ease--self-complacently, disregarding God's law, and despising His people.
122:4122:4: Եւս առաւել լցան անձինք մեր նախատանօք, ոյք նախատեն զմեզ արհամարհանօք ամբարտաւանից[7622]։ Տունք. ը̃։[7622] Ոմանք.Որ նախատէին զմեզ, է արհա՛՛։
4 Մեր հոգիներն անչափ լցուեցին մեզ անպատուողների նախատինքներով եւ ամբարտաւանների անարգանքով:
4 Խիստ լեցուած է մեր անձը հանգիստ վայելողներուն նախատինքովը Ու ամբարտաւաններուն անարգանքովը։
Եւս առաւել լցան անձինք մեր նախատանօք [752]որ նախատէին զմեզ``, եւ արհամարհանօք ամբարտաւանից:

122:4: Եւս առաւել լցան անձինք մեր նախատանօք, ոյք նախատեն զմեզ արհամարհանօք ամբարտաւանից[7622]։ Տունք. ը̃։
[7622] Ոմանք.Որ նախատէին զմեզ, է արհա՛՛։
4 Մեր հոգիներն անչափ լցուեցին մեզ անպատուողների նախատինքներով եւ ամբարտաւանների անարգանքով:
4 Խիստ լեցուած է մեր անձը հանգիստ վայելողներուն նախատինքովը Ու ամբարտաւաններուն անարգանքովը։
zohrab-1805▾ eastern-1994▾ western am▾
122:4122:4 довольно насыщена душа наша поношением от надменных и уничижением от гордых.
122:5 כִּ֤י kˈî כִּי that שָׁ֨מָּה׀ šˌāmmā שָׁם there יָשְׁב֣וּ yāšᵊvˈû ישׁב sit כִסְאֹ֣ות ḵisʔˈôṯ כִּסֵּא seat לְ lᵊ לְ to מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice כִּ֝סְאֹ֗ות ˈkisʔˈôṯ כִּסֵּא seat לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house דָּוִֽיד׃ dāwˈîḏ דָּוִד David
4. Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud.
122:5. For in that place, seats have sat down in judgment, seats above the house of David.
122:5. For there are set thrones of judgment, the thrones of the house of David.
Our soul is exceedingly filled with the scorning of those that are at ease, [and] with the contempt of the proud:

122:4 довольно насыщена душа наша поношением от надменных и уничижением от гордых.
122:5
כִּ֤י kˈî כִּי that
שָׁ֨מָּה׀ šˌāmmā שָׁם there
יָשְׁב֣וּ yāšᵊvˈû ישׁב sit
כִסְאֹ֣ות ḵisʔˈôṯ כִּסֵּא seat
לְ lᵊ לְ to
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
כִּ֝סְאֹ֗ות ˈkisʔˈôṯ כִּסֵּא seat
לְ lᵊ לְ to
בֵ֣ית vˈêṯ בַּיִת house
דָּוִֽיד׃ dāwˈîḏ דָּוִד David
122:5. For in that place, seats have sat down in judgment, seats above the house of David.
122:5. For there are set thrones of judgment, the thrones of the house of David.
ru▾ bhs-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾