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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
В древних еврейских изданиях Библии этот псалом имеет надписание имени Давида; также надписывается он и в Вульгате и у 7:0-ти, у последних с дополнением Захарии и Иеремии. Последнее надписание указывает, что этот псалом особенно усиленно был употребляем благочестивыми евреями при жизни во время деятельности этих пророков. Когда написан псалом Давидом, точных указаний в псалме нет. Но его общее благодарственно-хвалебное содержание за особенно великие милости Господа к Давиду, дающие последнему основание ожидать обращения к Господу всех царей земных (4: ст.), дает основание предполагать, что псалом написан после обетования Давиду о происхождении от него Великого и Вечного Потомка.

Славлю Тебя, Господи, пред всеми богами, за Твои ко мне милости (1-2). Ты помогал и спасал меня во время бедствий, и даровал мне великую милость. Твое имя сделается славным и все цари будут поклоняться Тебе (3-5). Господь защитит смиренного: он погубит врагов и спасет его без усилий с его стороны. Не оставляй, Господь, дел рук Твоих (6-8).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It does not appear, nor is it material to enquire, upon what occasion David penned this psalm; but in it, I. He looks back with thankfulness upon the experiences he had had of God's goodness to him, ver. 1-3. II. He looks forward with comfort, in hopes, 1. That others would go on to praise God like him, ver. 4, 5. 2. That God would go on to do good to him, ver. 6-8. In singing this psalm we must in like manner devote ourselves to God's praise and glory and repose ourselves in his power and goodness.
Adam Clarke: Commentary on the Bible - 1831
The psalmist praises the Lord for his mercies to himself, Psa 138:1-3. He foretells that the kings of the earth shall worship him, Psa 138:4, Psa 138:5. God's condescension to the humble, Psa 138:6. The psalmist's confidence, Psa 138:7, Psa 138:8.
The Hebrew and all the Versions attribute this Psalm to David, and it is supposed to have been made by him when, delivered from all his enemies, he was firmly seated on the throne of Israel. As the Septuagint and Arabic prefix also the names of Haggai and Zechariah, it is probable that it was used by the Jews as a form of thanksgiving for their deliverance from all their enemies, and their ultimate settlement in their own land, after Ahasuerus, supposed by Calmet to be Darius Hystaspes, had married Esther, before which time they were not peaceably settled in their own country.
Albert Barnes: Notes on the Bible - 1834
138:0: This is the first of a series of eight psalms Ps. 138-145, placed together in this part of the book, and ascribed to David. They appear to be of the nature of a supplement to the Book of Psalms, composed of psalms unknown to the original collector and arranger of the book, and subsequently discovered and ascertained to be the works of David. It is not to be regarded as strange that there should be psalms of this nature David at different periods which might have been preserved in different branches of his family, and which might not have been generally known to exist. It is rare that the works of an author, especially a poet, are collected and published, and that things of this kind - fugitive and occasional pieces - are not subsequently found; nor is it very unusual that such pieces may, after all, be among the most tender, touching, and beautiful of his compositions. Burns' Highland Mary," so much admired, and his "When wild War's deadly blast was blown," a poem which no one can read without tears - with not a few others of his, are of this description. They are said, in his Biography, to have been "extracted from the correspondence of Burns." (Works of Robert Burns, Philad., 1834, pp. 76, 85, 89.)
The occasion on which this psalm was composed cannot now be determined. It was evidently written in view of trouble Psa 138:3, Psa 138:7, and it expresses confidence that God would interpose in the future in behalf of the author, as he had done in the past; and it is, therefore, adapted to inspire confidence and hope in all who are called to pass through scenes of trial. The psalm does not admit of any particular analysis.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 138:1, David praises God for the truth of his word; Psa 138:4, He prophesies that the kings of the earth shall praise God; Psa 138:7, He professes his confidence in God.
Five manuscripts omit ledawid; and the LXX and Arabic prefix also the names of Haggai and Zechariah; and it is probable that it was composed to be sung at the dedication of the second temple.
Carl Friedrich Keil and Franz Delitzsch

The Mediator and Perfecter
There will come a time when the praise of Jahve, which according to Ps 137:3 was obliged to be dumb in the presence of the heathen, will, according to Ps 138:5, be sung by the kings of the heathen themselves. In the lxx Ps 137:1-9 side by side with τῷ Δαυίδ also has the inscription Ἱιερεμίου, and Ps 138:1-8 has Ἀγγαίου καὶ Ζαχαρίου. Perhaps these statements are meant to refer back the existing recension of the text of the respective Psalms to the prophets named (vid., Khler, Haggai, S. 33). From the fact that these names of psalmodists added by the lxx do not come down beyond Malachi, it follows that the Psalm-collection in the mind of the lxx was made not later than in the time of Nehemiah.
The speaker in Ps 138:1-8, to follow the lofty expectation expressed in Ps 138:4, is himself a king, and according to the inscription, David. There is, however, nothing to favour his being the author; the Psalm is, in respect for the Davidic Psalms, composed as it were out of the soul of David - an echo of 2 Sam. 7 (1 Chr. 17). The superabundant promise which made the throne of David and of his seed an eternal throne is here gratefully glorified. The Psalm can at any rate be understood, if with Hengstenberg we suppose that it expresses the lofty self-consciousness to which David was raised after victorious battles, when he humbly ascribed the glory to God and resolved to build Him a Temple in place of the tent upon Zion.
John Gill
INTRODUCTION TO PSALM 138
A Psalm of David. This psalm is generally thought to have been written by David upon his being advanced to the throne; on account of which he praises the Lord, who had supported him under many exercises, and had made good his promise to him, at least in part; and he firmly believed the accomplishment of the rest, that he would perfect what concerned him, Ps 138:8. It seems as if this psalm was composed between his being king over Judah and over all Israel. Though Theodoret understands the psalm as a thanksgiving of the Jews upon their return from Babylon, which David prophesied of. The Syriac version calls it a thanksgiving with a prophecy; as indeed it is a prophecy of the Messiah's kingdom, and of the calling of the Gentiles in the latter day, as appears from Ps 138:4.
137:0137:1: Սաղմոս ՚ի Դաւիթ. ՃԼԷ։
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137:1: Սաղմոս ՚ի Դաւիթ. ՃԼԷ։
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137:0137:0 Давида.
137:1 τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you κύριε κυριος lord; master ἐν εν in ὅλῃ ολος whole; wholly καρδίᾳ καρδια heart μου μου of me; mine ὅτι οτι since; that ἤκουσας ακουω hear τὰ ο the ῥήματα ρημα statement; phrase τοῦ ο the στόματός στομα mouth; edge μου μου of me; mine καὶ και and; even ἐναντίον εναντιον next to; before ἀγγέλων αγγελος messenger ψαλῶ ψαλλω play σοι σοι you
137:1 עַ֥ל ʕˌal עַל upon נַהֲרֹ֨ות׀ nahᵃrˌôṯ נָהָר stream בָּבֶ֗ל bāvˈel בָּבֶל Babel שָׁ֣ם šˈām שָׁם there יָ֭שַׁבְנוּ ˈyāšavnû ישׁב sit גַּם־ gam- גַּם even בָּכִ֑ינוּ bāḵˈînû בכה weep בְּ֝ ˈbᵊ בְּ in זָכְרֵ֗נוּ zoḵrˈēnû זכר remember אֶת־ ʔeṯ- אֵת [object marker] צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
137:1. David confitebor tibi in toto corde meo in conspectu deorum cantabo tibiFor David himself. I will praise thee, O Lord, with my whole heart: for thou hast heard the words of my mouth. I will sing praise to thee in the sight of the angels:
of David.
137:1. A Psalm of David: to Jeremiah. Above the rivers of Babylon, there we sat and wept, while we remembered Zion.
137:1. By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.
[792] KJV Chapter [138] [A Psalm] of David:

137:0 Давида.
137:1
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ἐξομολογήσομαί εξομολογεω concede; confess
σοι σοι you
κύριε κυριος lord; master
ἐν εν in
ὅλῃ ολος whole; wholly
καρδίᾳ καρδια heart
μου μου of me; mine
ὅτι οτι since; that
ἤκουσας ακουω hear
τὰ ο the
ῥήματα ρημα statement; phrase
τοῦ ο the
στόματός στομα mouth; edge
μου μου of me; mine
καὶ και and; even
ἐναντίον εναντιον next to; before
ἀγγέλων αγγελος messenger
ψαλῶ ψαλλω play
σοι σοι you
137:1
עַ֥ל ʕˌal עַל upon
נַהֲרֹ֨ות׀ nahᵃrˌôṯ נָהָר stream
בָּבֶ֗ל bāvˈel בָּבֶל Babel
שָׁ֣ם šˈām שָׁם there
יָ֭שַׁבְנוּ ˈyāšavnû ישׁב sit
גַּם־ gam- גַּם even
בָּכִ֑ינוּ bāḵˈînû בכה weep
בְּ֝ ˈbᵊ בְּ in
זָכְרֵ֗נוּ zoḵrˈēnû זכר remember
אֶת־ ʔeṯ- אֵת [object marker]
צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
137:1. David confitebor tibi in toto corde meo in conspectu deorum cantabo tibi
For David himself. I will praise thee, O Lord, with my whole heart: for thou hast heard the words of my mouth. I will sing praise to thee in the sight of the angels:
of David.
137:1. A Psalm of David: to Jeremiah. Above the rivers of Babylon, there we sat and wept, while we remembered Zion.
137:1. By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Под "богами", (с греч. и латин. "ангелами"), разумеются священники (см. Исх XXII:23: ст. с евр. ; Мал II:7). Давид выступает с своим благодарственно-хвалебным словом пред всем народом.
Adam Clarke: Commentary on the Bible - 1831
138:1: I will praise thee with my whole heart - I have received the highest favors from thee, and my whole soul should acknowledge my obligation to thy mercy. The Versions and several MSS. add יהוה Yehovah, "I will praise thee, O Lord," etc.
Before the gods will I sing - נגד אלהים neged Elohim, "in the presence of Elohim;" most probably meaning before the ark, where were the sacred symbols of the Supreme Being. The Chaldee has, before the judges. The Vulgate, before the angels. So the Septuagint, Ethiopic, Arabic, and Anglo-Saxon. The Syriac, Before kings will I sing unto thee. This place has been alleged by the Roman Catholics as a proof that the holy angels, who are present in the assemblies of God's people, take their prayers and praises, and present them before God. There is nothing like this in the text; for supposing, which is not granted, that the word elohim here signifies angels, the praises are not presented to them, nor are they requested to present them before God; it is simply said, Before elohim will I sing praise unto Thee. Nor could there be need of any intermediate agents, when it was well known that God himself was present in the sanctuary, sitting between the cherubim. Therefore this opinion is wholly without support from this place.
Albert Barnes: Notes on the Bible - 1834
138:1: I will praise thee with my whole heart - Reserving nothing m my heart to give to idols or to other gods. All that constitutes praise to God as God, he would address to him alone. He would use no language, and cherish no feeling, which implied a belief that there was any other God; he would indulge in no attachment which would be inconsistent with supreme attachment to God, or which would tend to draw away his affections from him. See the notes at Psa 9:1.
Before the gods will I sing praise unto thee - The idols; all idols; in preference to them all. This does not mean that he would do this in the presence of other gods; but that Yahweh should be acknowledged to be God in preference to any or all of them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
138:1: I will praise: Psa 9:1, Psa 86:12, Psa 86:13, Psa 103:1, Psa 103:2, Psa 111:1; Co1 14:15; Eph 5:19
with my whole: The versions and several manuscripts add Jehovah.
before: Psa 82:1, Psa 82:6, Psa 119:46; Exo 22:28; Joh 10:34-36; Act 23:5; Heb 1:14
the gods: Or, God, Elohim
Carl Friedrich Keil and Franz Delitzsch
138:1
The poet will give thanks to Him, whom he means without mentioning Him by name, for His mercy, i.e., His anticipating, condescending love, and for His truth, i.e., truthfulness and faithfulness, and more definitely for having magnified His promise (אמרה) above all His Name, i.e., that He has given a promise which infinitely surpasses everything by which He has hitherto established a name and memorial for Himself (על־כּל־שׁמך, with ō instead of ŏ, an anomaly that is noted by the Masora, vid., Baer's Psalterium, p. 133). If the promise by the mouth of Nathan (2 Sam. 7) is meant, then we may compare 2Kings 7:21. גּדל, גּדול, גּדלּה are repeated in that promise and its echo coming from the heart of David so frequently, that this הגדּלתּ seems like a hint pointing to that history, which is one of the most important crises in the history of salvation. The expression נגד אלהים also becomes intelligible from this history. Ewald renders it: "in the presence of God!" which is surely meant to say: in the holy place (De Wette, Olshausen). But "before God will I sing praise to Thee (O God!)" - what a jumble! The lxx renders ἐναντίον ἀγγέλων, which is in itself admissible and full of meaning,
(Note: Bellarmine: Scio me psallentem tibi ab angelis, qui tibi assistunt, videri et attendi et ideo ita considerate me geram in psallendo, ut qui intelligam, in quo theatro consistam.)
but without coherence in the context of the Psalm, and also is to be rejected because it is on the whole very questionable whether the Old Testament language uses אלהים thus, without anything further to define it, in the sense of "angels." It might be more readily rendered "in the presence of the gods," viz., of the gods of the peoples (Hengstenberg, Hupfeld, and Hitzig); but in order to be understood of gods which are only seemingly such, it would require some addition. Whereas אלהים can without any addition denote the magisterial possessors of the dignity that is the type of the divine, as follows from Ps 82:1 (cf. Ps 45:7) in spite of Knobel, Graf, and Hupfeld; and thus, too (cf. נגד מלכים in Ps 119:46), we understand it here, with Rashi, Aben-Ezra, Kimchi, Falminius, Bucer, Clericus, and others. What is meant are "the great who are in the earth," 2Kings 7:9, with whom David, inasmuch as he became king from being a shepherd, is ranked, and above whom he has been lifted up by the promise of an eternal kingship. Before these earthly "gods" will David praise the God of the promise; they shall hear for their salutary confusion, for their willing rendering of homage, that God hath made him "the highest with respect to the kings of the earth" (Ps 89:28).
Geneva 1599
138:1 "[A Psalm] of David." I will praise thee with my whole heart: before the (a) gods will I sing praise unto thee.
(a) Even in the presence of angels and of them who have authority among men.
John Gill
138:1 I will praise thee with my whole heart,.... Cordially and sincerely, in the uprightness and integrity of his heart; which denotes not the perfection of his service, but the sincerity of it; his heart was in it, and his whole heart; all the powers and faculties of his soul were engaged in it, being deeply sensible of the great favours and high honours bestowed upon him; and though the object of praise, to whom he was obliged for them, is not so fully expressed; yet is easily understood to be Jehovah, the Being of beings, the Father of mercies, even Jehovah, Father, Son, and Spirit, and especially the Messiah; see Ps 111:1;
before the gods will I sing praise unto thee; before the princes, as Jarchi; before the kings, as the Syriac version; with which agrees Ps 119:46; and who would join therein, Ps 138:4; or before the judges, as the Targum, Aben Ezra, Kimchi, and Ben Melech; or civil magistrates, who are sometimes called gods, Ps 82:1; and they are the powers ordained of God, and represent him on earth; or the sanhedrim, as the Midrash; or before the gods of the Gentiles, those fictitious deities, above whom Jehovah is; and over whom the psalmist triumphs, having conquered the nations where they were worshipped; and therefore in their presence, and notwithstanding them, or in opposition to them, praised the Lord; see Ps 18:49; or rather before the ark, the symbol of the presence of the true God; or, as Gussetius (l) interprets it, "before thee, O God, will I sing praise"; or I will sing praise to thee, the Son the Messiah, one divine Person before another; the Son before God the Father, and it may be added before God the Holy Spirit, the two other divine Persons; the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "before the angels", who are sometimes called gods, Ps 8:5; and who attend the assemblies of the saints and churches of Christ, 1Cor 11:10.
(l) Comment. Ebr. p. 50.
John Wesley
138:1 The gods - Before kings and princes.
Robert Jamieson, A. R. Fausset and David Brown
138:1 David thanks God for His benefits, and anticipating a wider extension of God's glory by His means, assures himself of His continued presence and faithfulness. (Ps 138:1-8)
I will praise thee with my whole heart--(Compare Ps 9:1).
before the gods--whether angels (Ps 8:5); or princes (Ex 21:6; Ps 82:6); or idols (Ps 97:7); denotes a readiness to worship the true God alone, and a contempt of all other objects of worship.
137:1137:1: Խոստովա՛ն եղէց քեզ Տէր բոլորով սրտիւ իմով, առաջի հրեշտակաց սաղմո՛ս ասացից քեզ։ Զի լուար զբանս բերանոյ իմոյ,
1 Գոհութիւն պիտի մատուցեմ քեզ, Տէ՛ր, իմ ամբողջ սրտով, հրեշտակների առջեւ սաղմոս պիտի երգեմ քեզ, քանզի լսեցիր խօսքը բերանիս:
138 Քեզի գոհութիւն պիտի մատուցանեմ իմ բոլոր սրտովս Աստուածներուն* առջեւ քեզի սաղմոս պիտի երգեմ։
Խոստովան եղէց քեզ, Տէր, բոլորով սրտիւ իմով. առաջի հրեշտակաց սաղմոս ասացից քեզ:

137:1: Խոստովա՛ն եղէց քեզ Տէր բոլորով սրտիւ իմով, առաջի հրեշտակաց սաղմո՛ս ասացից քեզ։ Զի լուար զբանս բերանոյ իմոյ,
1 Գոհութիւն պիտի մատուցեմ քեզ, Տէ՛ր, իմ ամբողջ սրտով, հրեշտակների առջեւ սաղմոս պիտի երգեմ քեզ, քանզի լսեցիր խօսքը բերանիս:
138 Քեզի գոհութիւն պիտի մատուցանեմ իմ բոլոր սրտովս Աստուածներուն* առջեւ քեզի սաղմոս պիտի երգեմ։
zohrab-1805▾ eastern-1994▾ western am▾
137:1137:1 Славлю Тебя всем сердцем моим, пред богами {В переводе 70-ти: пред Ангелами.} пою Тебе, [что Ты услышал все слова уст моих].
137:2 προσκυνήσω προσκυνεω worship πρὸς προς to; toward ναὸν ναος sanctuary ἅγιόν αγιος holy σου σου of you; your καὶ και and; even ἐξομολογήσομαι εξομολογεω concede; confess τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your ἐπὶ επι in; on τῷ ο the ἐλέει ελεος mercy σου σου of you; your καὶ και and; even τῇ ο the ἀληθείᾳ αληθεια truth σου σου of you; your ὅτι οτι since; that ἐμεγάλυνας μεγαλυνω enlarge; magnify ἐπὶ επι in; on πᾶν πας all; every ὄνομα ονομα name; notable τὸ ο the λόγιόν λογιον declaration σου σου of you; your
137:2 עַֽל־ ʕˈal- עַל upon עֲרָבִ֥ים ʕᵃrāvˌîm עֲרָבָה poplar בְּ bᵊ בְּ in תֹוכָ֑הּ ṯôḵˈāh תָּוֶךְ midst תָּ֝לִ֗ינוּ ˈtālˈînû תלה hang כִּנֹּרֹותֵֽינוּ׃ kinnōrôṯˈênû כִּנֹּור cither
137:2. adorabo in templo sancto tuo et confitebor nomini tuo super misericordia tua et super veritate tua quia magnificasti super omne nomen tuum eloquium tuumI will worship towards thy holy temple, and I will give glory to thy name. For thy mercy, and for thy truth: for thou hast magnified thy holy name above all.
1. I will give thee thanks with my whole heart: before the gods will I sing praises unto thee.
137:2. By the willow trees, in their midst, we hung up our instruments.
137:2. We hanged our harps upon the willows in the midst thereof.
I will praise thee with my whole heart: before the gods will I sing praise unto thee:

137:1 Славлю Тебя всем сердцем моим, пред богами {В переводе 70-ти: пред Ангелами.} пою Тебе, [что Ты услышал все слова уст моих].
137:2
προσκυνήσω προσκυνεω worship
πρὸς προς to; toward
ναὸν ναος sanctuary
ἅγιόν αγιος holy
σου σου of you; your
καὶ και and; even
ἐξομολογήσομαι εξομολογεω concede; confess
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
ἐπὶ επι in; on
τῷ ο the
ἐλέει ελεος mercy
σου σου of you; your
καὶ και and; even
τῇ ο the
ἀληθείᾳ αληθεια truth
σου σου of you; your
ὅτι οτι since; that
ἐμεγάλυνας μεγαλυνω enlarge; magnify
ἐπὶ επι in; on
πᾶν πας all; every
ὄνομα ονομα name; notable
τὸ ο the
λόγιόν λογιον declaration
σου σου of you; your
137:2
עַֽל־ ʕˈal- עַל upon
עֲרָבִ֥ים ʕᵃrāvˌîm עֲרָבָה poplar
בְּ bᵊ בְּ in
תֹוכָ֑הּ ṯôḵˈāh תָּוֶךְ midst
תָּ֝לִ֗ינוּ ˈtālˈînû תלה hang
כִּנֹּרֹותֵֽינוּ׃ kinnōrôṯˈênû כִּנֹּור cither
137:2. adorabo in templo sancto tuo et confitebor nomini tuo super misericordia tua et super veritate tua quia magnificasti super omne nomen tuum eloquium tuum
I will worship towards thy holy temple, and I will give glory to thy name. For thy mercy, and for thy truth: for thou hast magnified thy holy name above all.
137:2. By the willow trees, in their midst, we hung up our instruments.
137:2. We hanged our harps upon the willows in the midst thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Возвеличил слово Твое превыше всякого имени Твоего" - Ты дал великое обетование, которое наполняет меня таким благодарным чувством к Тебе, которое превосходит, превышает все, что я ранее получал от Тебя и что служило к восхвалению Твоего имени, т. е. выше прежних Твоих благодеяний и милостей. Под таким благодеянием, милостью, самою ценною и дорогою для Давида, нужно разуметь обетование о происхождении от него Мессии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Grateful Praise.

1 I will praise thee with my whole heart: before the gods will I sing praise unto thee. 2 I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name. 3 In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul. 4 All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth. 5 Yea, they shall sing in the ways of the LORD: for great is the glory of the LORD.
I. How he would praise God, compare Ps. cxi. 1. 1. He will praise him with sincerity and zeal--"With my heart, with my whole heart, with that which is within me and with all that is within me, with uprightness of intention and fervency of affection, inward impressions agreeing with outward expressions." 2. With freedom and boldness: Before the gods will I sing praise unto thee, before the princes, and judges, and great men, either those of other nations that visited him or those of his own nation that attended on him, even in their presence. He will not only praise God with his heart, which we may do by pious ejaculations in any company, but will sing praise if there be occasion. Note, Praising God is work which the greatest of men need not be ashamed of; it is the work of angels, the work of heaven. Before the angels (so some understand it), that is, in religious assemblies, where there is a special presence of angels, 1 Cor. xi. 10. 3. In the way that God had appointed: I will worship towards thy holy temple. The priests alone went into the temple; the people, at the nearest, did but worship towards it, and that they might do at a distance. Christ is our temple, and towards him we must look with an eye of faith, as Mediator between us and God, in all our praises of him. Heaven is God's holy temple, and thitherward we must lift up our eyes in all our addresses to God. Our Father in heaven.
II. What he would praise God for. 1. For the fountain of his comforts--for thy lovingkindness and for thy truth, for thy goodness and for thy promise, mercy hidden in thee and mercy revealed by thee, that God is a gracious God in himself and has engaged to be so to all those that trust in him. For thou hast magnified thy word (thy promise, which is truth) above all thy name. God has made himself known to us in many ways in creation and providence, but most clearly by his word. The judgments of his mouth are magnified even above those of his hand, and greater things are done by them. The wonders of grace exceed the wonders of nature; and what is discovered of God by revelation is much greater than what is discovered by reason. In what God had done for David his faithfulness to his work appeared more illustriously, and redounded more to his glory, than any other of his attributes. Some good interpreters understand it of Christ, the essential Word, and of his gospel, which are magnified above all the discoveries God had before made of himself to the fathers. He that magnified the law, and made that honourable, magnifies the gospel much more. 2. For the streams flowing from that fountain, in which he himself had tasted that the Lord is gracious, v. 3. He had been in affliction, and he remembers, with thankfulness, (1.) The sweet communion he then had with God. He cried, he prayed, and prayed earnestly, and God answered him, gave him to understand that his prayer was accepted and should have a gracious return in due time. The intercourse between God and his saints is carried on by his promises and their prayers. (2.) The sweet communications he then had from God: Thou strengthenedst me with strength in my soul. This was the answer to his prayer, for God gives more than good words, Ps. xx. 6. Observe, [1.] It was a speedy answer: In the day when I cried. Note, Those that trade with heaven by prayer grow rich by quick returns. While we are yet speaking God hears, Isa. lxv. 24. [2.] It was a spiritual answer. God gave him strength in his soul, and that is a real and valuable answer to the prayer of faith in the day of affliction. If God give us strength in our souls to bear the burdens, resist the temptations, and do the duties of an afflicted state, if he strengthen us to keep hold of himself by faith, to maintain the peace of our own minds and to wait with patience for the issue, we must own that he has answered us, and we are bound to be thankful.
III. What influence he hoped that his praising God would have upon others, v. 4, 5. David was himself a king, and therefore he hoped that kings would be wrought upon by his experiences, and his example, to embrace religion; and, if kings became religious, their kingdoms would be every way better. Now, 1. This may have reference to the kings that were neighbours to David, as Hiram and others. "They shall all praise thee." When they visited David, and, after his death, when they sought the presence of Solomon (as all the kings of the earth are expressly said to have done, 2 Chron. ix. 23), they readily joined in the worship of the God of Israel. 2. It may look further, to the calling of the Gentiles and the discipling of all nations by the gospel of Christ, of whom it is said that all kings shall fall down before him, Ps. lxxii. 11. Now it is here foretold, (1.) That the kings of the earth shall hear the words of God. All that came near David should hear them from him, Ps. cxix. 46. In the latter days the preachers of the gospel should be sent into all the world. (2.) That then they shall praise God, as all those have reason to do that hear his word, and receive it in the light and love of it, Acts xiii. 48. (3.) That they shall sing in the ways of the Lord, in the ways of his providence and grace towards them; they shall rejoice in God, and give glory to him, however he is pleased to deal with them in the ways of their duty and obedience to him. Note, Those that walk in the ways of the Lord have reason to sing in those ways, to go on in them with a great deal of cheerfulness, for they are ways of pleasantness, and it becomes us to be pleasant in them; and, if we are so, great is the glory of the Lord. It is very much for the honour of God that kings should walk in his ways, and that all those who walk in them should sing in them, and so proclaim to all the world that he is a good Master and his work its own wages.
Adam Clarke: Commentary on the Bible - 1831
138:2: For thy loving-kindness - Thy tender mercy shown to me; and for the fulfillment of thy truth - the promises thou hast made.
Thou hast magnified thy word above all thy name - All the Versions read this sentence thus: "For thou hast magnified above all the name of thy holiness," or, "thy holy name." Thou hast proved that thou hast all power in heaven and in earth, and that thou art true in all thy words. And by giving the word of prophecy, and fulfilling those words, thou hast magnified thy holy name above all things - thou hast proved thyself to be ineffably great. The original is the following: כי הגדלת על כל שמך אמרתך ki higdalta al col shimcha, imrathecha, which I think might be thus translated: "For thou hast magnified thy name and thy word over all," or, "on every occasion." Kennicott reads, "He preferred faithfulness to his promise to the attribute of his power." I believe my own translation to be nearest the truth. There may be some corruption in this clause.
Albert Barnes: Notes on the Bible - 1834
138:2: I will worship - I will bow down and adore.
Toward thy holy temple - See the notes at Psa 5:7. The word temple here undoubtedly refers to the tabernacle.
And praise thy name for thy loving-kindness - Praise thee for thy benignity; thy mercy; thy benevolence.
And for thy truth - Thy truthfulness; thy faithfulness to thy promises.
For thou hast magnified thy word - Thou hast made it great. Compare Isa 42:21. The reference here is to the promises of God, and especially to the promise which God had made to David that the Messiah would descend from him. Compare 2 Sam. 7.
Above all thy name - Above all else that thou hast done; above all the other manifestations of thyself to me or to the world. The word name here would refer properly to all that God had done to make himself known - since it is by the name that we designate or distinguish anyone; and, thus understood, the meaning would be, that the word of God - the Rev_elation which he has made of himself and of his gracious purposes to mankind - is superior in clearness, and in importance, to all the other manifestations which he has made of himself; all that can be known of him in his works. Beyond all question there are higher and clearer manifestations of himself, of his being, of his perfection, of his purposes, in the volume of Rev_elation, than any which his works have disclosed or can disclose. Compare Psa 19:1-14. There are very many points in relation to God, of the highest interest to mankind, on which the disclosures of science shed no light; there are many things which it is desirable for man to know, which calmer be learned in the schools of philosophy; there are consolations which man needs in a world of trouble which cannot be found in nature; there is especially a knowledge of the method by which sin may be pardoned, and the soul saved, which can never be disclosed by the blow-pipe, the telescope, or the microscope. These things, if learned at all must be learned from Rev_elation, and these are of more importance to man as a traveler to another world than all the learning which can be acquired in the schools of philosophy - valuable as that learning is.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
138:2: toward: Psa 5:7, Psa 28:2, Psa 99:5, Psa 99:9; Kg1 8:29, Kg1 8:30; Dan 6:10
and praise: Psa 36:5, Psa 36:6, Psa 85:10, Psa 86:15, Psa 89:1, Psa 89:2, Psa 100:4, Psa 100:5, Psa 115:1; Isa 63:7; Mic 7:18-20; Luk 1:68-72; Joh 1:17; Rom 15:8, Rom 15:9
for thou hast: Psa 56:4, Psa 56:10; Isa 42:21; Mat 5:18, Mat 24:35; Joh 10:35
Geneva 1599
138:2 I will worship toward thy holy (b) temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.
(b) Both the temple and ceremonial service at Christ's coming were abolished: so that now God will be worshipped only in spirit and truth, (Jn 4:23).
John Gill
138:2 I will worship towards thy holy temple,.... Not the temple at Jerusalem, which was not yet built, though, when it was, the Jews in their devotions at a distance looked towards it, 3Kings 8:38; but rather the tabernacle of Moses, in which was the ark, as Aben Ezra and Kimchi observe; and over that the mercy seat and cherubim, between which Jehovah dwelt; and this being a type of Christ's human nature, which was perfectly holy, and is called by himself a temple, and is the true tabernacle God pitched, and not man, Jn 2:19; he may be designed, and to him, as Mediator, should we look, and with him deal in all our devotions for acceptance with God; see Jon 2:4; unless heaven itself is meant, which is the palace of Jehovah, the habitation of his holiness, his temple where he dwells, Ps 11:4;
and praise thy name, for thy lovingkindness and for thy truth; which may primarily regard the goodness and grace of God in promising David the kingdom, and his faithfulness in making good the promise, and for both which he was under obligation to praise the name of the Lord; and holds good with respect to all other promises: and it may also signify the free favour and love of God to his people, which is from everlasting, is the source of all blessings, and is better than life; and the faithfulness of God to himself, his perfections, purposes and promises, council and covenant: it may be rendered, "for thy grace, and for thy truth" (m), which both come by Christ, Jn 1:17; grace may intend both the doctrine of grace, the Gospel of the grace of God preached by Christ, and the blessings of grace which come through him; as justification, pardon, adoption, sanctification, and eternal life, which are all of grace, and by Christ: and truth also may signify the word of truth, or solid substantial blessings, in distinction from typical ones; or the good things that come by Christ our High Priest, of which the law was only a shadow; and these are all of them things the name of the Lord is to be praised for;
for thou hast magnified thy word above all thy name; or "above every name of thine" (n); which Aben Ezra interprets of the glorious name Jehovah; the word God spake to Moses, the name in which he made himself known to him, and to the Israelites, he had not to their fathers, Ex 3:14; but rather it is to be understood of God's word of promise, and his faithfulness in fulfilling it; which, though not a greater attribute than any other, yet is made more known and more illustrious than the rest; and particularly may regard the promise of the coming of the Messiah, and of the blessings of grace by him; Jarchi interprets it particularly of the pardon of sin. It may with propriety be applied to Christ, the essential Word, that was made flesh, and dwelt among men; whom God has highly exalted, and not only given him a name above every name of men on earth, but also above any particular name or attribute of his: or however he has magnified him "according" (o) to every name of his, it being his will that men should honour the Son as they honour the Father; or "with" (p) every name along with each of them; or "besides" (q) every name; for all these senses the word will bear. Some render them, as Ben Melech, "thou hast magnified above all things thy name" and "thy word"; or, as others, "thy name by thy word" (r); see Ps 8:1; The Targum is,
"the words of thy praise above all thy name;''
or "over all thy name": everything by which he has made himself known in creation and providence; "thou hast magnified thy word", all being done according to the word said in himself, his decrees and purposes; or declared in his word and promises, whereby he has glorified it.
(m) So Cocceius, Gejerus, Michaelis. (n) "super omne nomen tuum", Cocceius, Michaelis. (o) "Secundum omne nomen tuum", Gejerus. (p) "Cum toto nomine tuo", Junius & Tremellius. (q) "Vel praeter omne nomen tuum", Piscator. (r) "Nomen tuum sermone tuo"; so some in Piscator.
John Wesley
138:2 Temple - Where the ark was. He was not permitted to enter into it. Magnified - For thou hast glorified thy word or promise unto me more than any other of thy glorious perfections.
Robert Jamieson, A. R. Fausset and David Brown
138:2 (Compare Ps 5:7).
thy word above all thy name--that is, God's promise (2Kings 7:12-16), sustained by His mercy and truth, exceeded all other manifestations of Himself as subject of praise.
137:2137:2: երկիր պագից ՚ի տաճար սուրբ քո, եւ խոստովան եղէց անուան քում վասն ողորմութեան եւ ճշմարտութեան քոյ։ Մեծ արարեր յամենայնի զանուն սուրբ քո.
2 Պիտի երկրպագեմ սուրբ տաճարիդ եւ անուանդ գոհութիւն պիտի մատուցեմ քո ողորմութեան ու ճշմարտութեան համար, քանզի ամէն ինչում մեծ ցոյց տուիր սուրբ անունդ:
2 Երկրպագութիւն պիտի ընեմ դէպի քու սուրբ տաճարդ Եւ քու անուանդ գոհութիւն պիտի մատուցանեմ Քու ողորմութեանդ ու ճշմարտութեանդ համար, Վասն զի քու բոլոր անունէդ վեր մեծցուցիր քու խօսքդ։
[789]Զի լուար զբանս բերանոյ իմոյ,`` երկիր պագից ի տաճար սուրբ քո, եւ խոստովան եղէց անուան քում վասն ողորմութեան եւ ճշմարտութեան քո. մեծ արարեր [790]յամենայնի զանուն սուրբ քո:

137:2: երկիր պագից ՚ի տաճար սուրբ քո, եւ խոստովան եղէց անուան քում վասն ողորմութեան եւ ճշմարտութեան քոյ։ Մեծ արարեր յամենայնի զանուն սուրբ քո.
2 Պիտի երկրպագեմ սուրբ տաճարիդ եւ անուանդ գոհութիւն պիտի մատուցեմ քո ողորմութեան ու ճշմարտութեան համար, քանզի ամէն ինչում մեծ ցոյց տուիր սուրբ անունդ:
2 Երկրպագութիւն պիտի ընեմ դէպի քու սուրբ տաճարդ Եւ քու անուանդ գոհութիւն պիտի մատուցանեմ Քու ողորմութեանդ ու ճշմարտութեանդ համար, Վասն զի քու բոլոր անունէդ վեր մեծցուցիր քու խօսքդ։
zohrab-1805▾ eastern-1994▾ western am▾
137:2137:2 Поклоняюсь пред святым храмом Твоим и славлю имя Твое за милость Твою и за истину Твою, ибо Ты возвеличил слово Твое превыше всякого имени Твоего.
137:3 ἐν εν in ᾗ ος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day ἐπικαλέσωμαί επικαλεω invoke; nickname σε σε.1 you ταχὺ ταχυ quickly ἐπάκουσόν επακουω hear from μου μου of me; mine πολυωρήσεις πολυωρεω me ἐν εν in ψυχῇ ψυχη soul μου μου of me; mine ἐν εν in δυνάμει δυναμις power; ability
137:3 כִּ֤י kˈî כִּי that שָׁ֨ם šˌām שָׁם there שְֽׁאֵל֪וּנוּ šᵊˈʔēlˈûnû שׁאל ask שֹׁובֵ֡ינוּ šôvˈênû שׁבה take captive דִּבְרֵי־ divrê- דָּבָר word שִׁ֭יר ˈšîr שִׁיר song וְ wᵊ וְ and תֹולָלֵ֣ינוּ ṯôlālˈênû תֹּולָל [uncertain] שִׂמְחָ֑ה śimḥˈā שִׂמְחָה joy שִׁ֥ירוּ šˌîrû שׁיר sing לָ֝֗נוּ ˈlˈānû לְ to מִ mi מִן from שִּׁ֥יר ššˌîr שִׁיר song צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
137:3. in die invocabo et exaudies me dilatabis animae meae fortitudinemIn what day soever I shall call upon thee, hear me: thou shalt multiply strength in my soul.
2. I will worship toward thy holy temple, and give thanks unto thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.
137:3. For, in that place, those who led us into captivity questioned us about the words of the songs. And those who carried us away said: “Sing us a hymn from the songs of Zion.”
137:3. For there they that carried us away captive required of us a song; and they that wasted us [required of us] mirth, [saying], Sing us [one] of the songs of Zion.
I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name:

137:2 Поклоняюсь пред святым храмом Твоим и славлю имя Твое за милость Твою и за истину Твою, ибо Ты возвеличил слово Твое превыше всякого имени Твоего.
137:3
ἐν εν in
ος who; what
ἂν αν perhaps; ever
ἡμέρᾳ ημερα day
ἐπικαλέσωμαί επικαλεω invoke; nickname
σε σε.1 you
ταχὺ ταχυ quickly
ἐπάκουσόν επακουω hear from
μου μου of me; mine
πολυωρήσεις πολυωρεω me
ἐν εν in
ψυχῇ ψυχη soul
μου μου of me; mine
ἐν εν in
δυνάμει δυναμις power; ability
137:3
כִּ֤י kˈî כִּי that
שָׁ֨ם šˌām שָׁם there
שְֽׁאֵל֪וּנוּ šᵊˈʔēlˈûnû שׁאל ask
שֹׁובֵ֡ינוּ šôvˈênû שׁבה take captive
דִּבְרֵי־ divrê- דָּבָר word
שִׁ֭יר ˈšîr שִׁיר song
וְ wᵊ וְ and
תֹולָלֵ֣ינוּ ṯôlālˈênû תֹּולָל [uncertain]
שִׂמְחָ֑ה śimḥˈā שִׂמְחָה joy
שִׁ֥ירוּ šˌîrû שׁיר sing
לָ֝֗נוּ ˈlˈānû לְ to
מִ mi מִן from
שִּׁ֥יר ššˌîr שִׁיר song
צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
137:3. in die invocabo et exaudies me dilatabis animae meae fortitudinem
In what day soever I shall call upon thee, hear me: thou shalt multiply strength in my soul.
137:3. For, in that place, those who led us into captivity questioned us about the words of the songs. And those who carried us away said: “Sing us a hymn from the songs of Zion.”
137:3. For there they that carried us away captive required of us a song; and they that wasted us [required of us] mirth, [saying], Sing us [one] of the songs of Zion.
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
138:3: With strength in my soul - Thou hast endued my soul with many graces, blessings, and heavenly qualities.
Albert Barnes: Notes on the Bible - 1834
138:3: In the day when I cried - Referring to some former period of his life when he was in trouble.
Thou answeredst me - In the very day when I called, thou gavest me the answer: that is, immediately.
And strengthenedst me with strength in my soul - literally, "Thou didst embolden - or, didst make me courageous with strength." Thou didst enable me to meet danger, and to overcome fear. It would seem probable that this was on some occasion when he was in danger from his enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
138:3: In the day: Psa 18:6, Psa 34:4-6, Psa 77:1, Psa 77:2; Isa 65:24
strengthenedst: Psa 27:14, Psa 29:11, Psa 63:8; Isa 12:2, Isa 40:29-31, Isa 41:10; Zac 10:12; Co2 12:8-10; Eph 3:16, Eph 6:10; Phi 4:13; Col 1:11; Pe1 5:10
Carl Friedrich Keil and Franz Delitzsch
138:3
There are two things for which the poet gives thanks to God: He has answered him in the days of trouble connected with his persecution by Saul and in all distresses; and by raising him to the throne, and granting him victory upon victory, and promising him the everlasting possession of the throne, He has filled him with a proud courage, so that lofty feeling has taken up its abode in his soul, which was formerly fearful about help. Just as רהב signifies impetuosity, vehemence, and then also a monster, so הרהיב signifies both to break in upon one violently and overpowerlingly (Song 6:5; cf. Syriac arheb, Arabic arhaba, to terrify), and to make any one courageous, bold, and confident of victory. בּנפשׁי עז forms a corollary to the verb that is marked by Mugrash or Dech: so that in my soul there was עז, i.e., power, viz., a consciousness of power (cf. Judg 5:21). The thanksgiving, which he, the king of the promise, offers to God on account of this, will be transmitted to all the kings of the earth when they shall hear (שׁמעוּ in the sense of a fut. exactum) the words of His mouth, i.e., the divine אמרה, and they shall sing of (שׁיר with בּ, like דּבּר בּ in Ps 87:3, שׂיח בּ in Ps 105:2 and frequently, הלּל בּ in Ps 44:9, הזכּיר בּ in Ps 20:8, and the like) the ways of the God of the history of salvation, they shall sing that great is the glory of Jahve. Ps 138:6 tells us by what means He has so super-gloriously manifested Himself in His leadings of David. He has shown Himself to be the Exalted One who is His all-embracing rule does not leave the lowly (cf. David's confessions in Ps 131:1; 2Kings 6:22) unnoticed (Ps 113:6), but on the contrary makes him the especial object of His regard; and on the other hand even from afar (cf. Ps 139:2) He sees through (ידע as in Ps 94:11; Jer 29:23) the lofty one who thinks himself unobserved and conducts himself as if he were answerable to no higher being (Ps 10:4). In correct texts וגבה has Mugrash, and ממרחק Mercha. The form of the fut. Kal יידע is formed after the analogy of the Hiphil forms ייליל in Is 16:7, and frequently, and ייטיב in Job 24:21; probably the word is intended to be all the more emphatic, inasmuch as the first radical, which disappears in ידע, is thus in a certain measure restored.
(Note: The Greek imperfects with the double (syllabic and temporal) augment, as ἑώρων, ἀνέῳγον, are similar. Chajuǵ also regards the first Jod in these forms as the preformative and the second as the radical, whereas Abulwald, Gramm. ch. xxvi. p. 170, explains the first as a prosthesis and the second as the preformative. According to the view of others, e.g., of Kimchi, יידע might be fut. Hiph. weakened from יהדע (יהידיע), which, apart from the unsuitable meaning, assumes a change of consonants that is all the more inadmissible as ידע itself springs from ודע. Nor is it to be supposed that יידע is modified from יידע (Luzzatto, 197), because it is nowhere written יידע.)
Geneva 1599
138:3 In the day when I cried thou answeredst me, [and] (c) strengthenedst me [with] strength in my soul.
(c) You have strengthened me against my outward and inward enemies.
John Gill
138:3 In the day when I cried thou answeredst me,.... When in distress through Saul's persecution, he cried to the Lord, and he immediately answered him, and delivered him out of his troubles; and such immediate answers of prayer are to be remembered with thankfulness: see Ps 18:6;
and strengthenedst me with strength in my soul; put him good heart and spirit, when before ready to faint; strengthened his heart and grace in it, particularly faith, and drew it forth into lively act and exercise so that he sunk not under the weight of affliction and trouble, but was filled with courage to withstand his enemies, and with strength to do the will and work of God; this is to be understood of inward spiritual strength; see Eph 3:16.
Robert Jamieson, A. R. Fausset and David Brown
138:3 That promise, as an answer to his prayers in distress, revived and strengthened his faith; and, as the basis of other revelations of the Messiah, it will be the occasion of praise by all who hear and receive it (Ps 68:29, Ps 68:31; Is 4:3).
137:3137:3: յորում աւուր կարդամ առ քեզ վաղվաղակի լո՛ւր ինձ, եւ բազում արասցես զօրութիւնս յանձն իմ[7691]։ [7691] Ոմանք.Զզօրութիւն յանձն իմ։
3 Որ օրը որ քեզ ձայն տամ, իսկոյն լսի՛ր ինձ, եւ բազմապատկի՛ր զօրութիւններն հոգուս մէջ:
3 Կանչած օրս պատասխան տուիր ինծի, Իմ անձիս մէջ զօրութիւնով զիս ուժովցուցիր։
Յորում աւուր կարդամ առ քեզ վաղվաղակի լուր ինձ, եւ բազում արասցես զօրութիւնս յանձն իմ:

137:3: յորում աւուր կարդամ առ քեզ վաղվաղակի լո՛ւր ինձ, եւ բազում արասցես զօրութիւնս յանձն իմ[7691]։
[7691] Ոմանք.Զզօրութիւն յանձն իմ։
3 Որ օրը որ քեզ ձայն տամ, իսկոյն լսի՛ր ինձ, եւ բազմապատկի՛ր զօրութիւններն հոգուս մէջ:
3 Կանչած օրս պատասխան տուիր ինծի, Իմ անձիս մէջ զօրութիւնով զիս ուժովցուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
137:3137:3 В день, когда я воззвал, Ты услышал меня, вселил в душу мою бодрость.
137:4 ἐξομολογησάσθωσάν εξομολογεω concede; confess σοι σοι you κύριε κυριος lord; master πάντες πας all; every οἱ ο the βασιλεῖς βασιλευς monarch; king τῆς ο the γῆς γη earth; land ὅτι οτι since; that ἤκουσαν ακουω hear πάντα πας all; every τὰ ο the ῥήματα ρημα statement; phrase τοῦ ο the στόματός στομα mouth; edge σου σου of you; your
137:4 אֵ֗יךְ ʔˈêḵ אֵיךְ how נָשִׁ֥יר nāšˌîr שׁיר sing אֶת־ ʔeṯ- אֵת [object marker] שִׁיר־ šîr- שִׁיר song יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עַ֝֗ל ˈʕˈal עַל upon אַדְמַ֥ת ʔaḏmˌaṯ אֲדָמָה soil נֵכָֽר׃ nēḵˈār נֵכָר foreigner
137:4. confiteantur tibi Domine omnes reges terrae quoniam audierunt eloquia oris tuiMay all the kings of the earth give glory to thee: for they have heard all the words of thy mouth.
3. In the day that I called thou answeredst me, thou didst encourage me with strength in my soul.
137:4. How can we sing a song of the Lord in a foreign land?
137:4. How shall we sing the LORD’S song in a strange land?
In the day when I cried thou answeredst me, [and] strengthenedst me [with] strength in my soul:

137:3 В день, когда я воззвал, Ты услышал меня, вселил в душу мою бодрость.
137:4
ἐξομολογησάσθωσάν εξομολογεω concede; confess
σοι σοι you
κύριε κυριος lord; master
πάντες πας all; every
οἱ ο the
βασιλεῖς βασιλευς monarch; king
τῆς ο the
γῆς γη earth; land
ὅτι οτι since; that
ἤκουσαν ακουω hear
πάντα πας all; every
τὰ ο the
ῥήματα ρημα statement; phrase
τοῦ ο the
στόματός στομα mouth; edge
σου σου of you; your
137:4
אֵ֗יךְ ʔˈêḵ אֵיךְ how
נָשִׁ֥יר nāšˌîr שׁיר sing
אֶת־ ʔeṯ- אֵת [object marker]
שִׁיר־ šîr- שִׁיר song
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
עַ֝֗ל ˈʕˈal עַל upon
אַדְמַ֥ת ʔaḏmˌaṯ אֲדָמָה soil
נֵכָֽר׃ nēḵˈār נֵכָר foreigner
137:4. confiteantur tibi Domine omnes reges terrae quoniam audierunt eloquia oris tui
May all the kings of the earth give glory to thee: for they have heard all the words of thy mouth.
137:4. How can we sing a song of the Lord in a foreign land?
137:4. How shall we sing the LORD’S song in a strange land?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. Великое обетование, данное Богом Давиду, сделается достоянием всего мира. Все цари узнают его и поймут, что с исполнением его наступят новые пути жизни, которые обновят всех людей и весь мир, и эти пути они будут восхвалять. Здесь краткое указание того, что более подробно раскрыто у пророка Исаии (см. 2: гл. 1-4: ст.).
Adam Clarke: Commentary on the Bible - 1831
138:4: All the kings of the earth - Of the land: all the neighboring nations, seeing what is done for us, and looking in vain to find that any human agency was employed in the work, will immediately see that it was thy hand; and consequently, by confessing that it was thou, will give praise to thy name.
Albert Barnes: Notes on the Bible - 1834
138:4: All the kings of the earth shall praise thee ... - That is, kings, princes, and rulers shall learn the words of promise; shall be made acquainted with the words which thou hast graciously spoken, and with their fulfillment, and shall be led to praise thee. This refers to a time, of which frequent prophetic mention is made in the Scriptures, when kings and rulers shall be converted to the true religion, and when they shall act an important part, by their example and influence, in maintaining and diffusing it. Compare Psa 68:31-32; Isa 49:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
138:4: All the kings: Psa 72:11, Psa 102:15, Psa 102:22; Isa 49:23, Isa 60:3-5, Isa 60:16; Rev 11:15, Rev 21:24
when they hear: Psa 22:22, Psa 22:27, Psa 51:13, Psa 69:30-32, Psa 71:18
Geneva 1599
138:4 All the (d) kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth.
(d) All the world will confess that you have wonderfully preserved me, and performed your promise.
John Gill
138:4 All the kings of the earth shall praise thee, O Lord,.... Or "let them confess", or "praise thee" (s); a wish or prayer. Not only the kings known to David, as Kimchi limits it; or that lived in his days, as Hiram and others; but in the latter day, when they shall come to Zion, the church, and be nursing fathers to it, and shall serve and worship the King Messiah, Is 49:23;
when they hear the words of thy mouth; either the promises of it fulfilled not only with respect to David; but the Messiah, and his church and people, in the latter day, even the glorious things spoken thereof: or the doctrines of the Gospel, which are the words of his mouth, and more desirable than thousands of gold and silver; and which, when kings shall hear so as to understand, they will praise the Lord for them; see Is 52:15. The Targum is,
"the words of thy praise.''
(s) "confiteantur tibi", V. L. Pagninus, Montanus.
John Wesley
138:4 The kings - A prophecy of the calling of the Gentiles. Hear - The gospel preached among then.
137:4137:4: Խոստովան եղիցին առ քեզ Տէր ամենայն թագաւորք երկրի, զի լուան զբանս բերանոյ քոյ,
4 Գոհութիւն պիտի մատուցեն քեզ աշխարհի բոլոր թագաւորները, քանզի լսեցին բերանիդ խօսքերը:
4 Ո՛վ Տէր, երկրի բոլոր թագաւորները քեզի գոհութիւն պիտի մատուցանեն, Երբ քու բերնիդ խօսքերը լսեն։
Խոստովան եղիցին առ քեզ ամենայն թագաւորք երկրի, զի լուան զբանս բերանոյ քո:

137:4: Խոստովան եղիցին առ քեզ Տէր ամենայն թագաւորք երկրի, զի լուան զբանս բերանոյ քոյ,
4 Գոհութիւն պիտի մատուցեն քեզ աշխարհի բոլոր թագաւորները, քանզի լսեցին բերանիդ խօսքերը:
4 Ո՛վ Տէր, երկրի բոլոր թագաւորները քեզի գոհութիւն պիտի մատուցանեն, Երբ քու բերնիդ խօսքերը լսեն։
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137:4137:4 Прославят Тебя, Господи, все цари земные, когда услышат слова уст Твоих
137:5 καὶ και and; even ᾀσάτωσαν αδω sing ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey κυρίου κυριος lord; master ὅτι οτι since; that μεγάλη μεγας great; loud ἡ ο the δόξα δοξα glory κυρίου κυριος lord; master
137:5 אִֽם־ ʔˈim- אִם if אֶשְׁכָּחֵ֥ךְ ʔeškāḥˌēḵ שׁכח forget יְֽרוּשָׁלִָ֗ם yᵊˈrûšālˈāim יְרוּשָׁלִַם Jerusalem תִּשְׁכַּ֥ח tiškˌaḥ שׁכח forget יְמִינִֽי׃ yᵊmînˈî יָמִין right-hand side
137:5. et cantent in viis Domini quoniam magna gloria DominiAnd let them sing in the ways of the Lord: for great is the glory of the Lord.
4. All the kings of the earth shall give thee thanks, O LORD, for they have heard the words of thy mouth.
137:5. If I ever forget you, Jerusalem, let my right hand be forgotten.
137:5. If I forget thee, O Jerusalem, let my right hand forget [her cunning].
All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth:

137:4 Прославят Тебя, Господи, все цари земные, когда услышат слова уст Твоих
137:5
καὶ και and; even
ᾀσάτωσαν αδω sing
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
κυρίου κυριος lord; master
ὅτι οτι since; that
μεγάλη μεγας great; loud
ο the
δόξα δοξα glory
κυρίου κυριος lord; master
137:5
אִֽם־ ʔˈim- אִם if
אֶשְׁכָּחֵ֥ךְ ʔeškāḥˌēḵ שׁכח forget
יְֽרוּשָׁלִָ֗ם yᵊˈrûšālˈāim יְרוּשָׁלִַם Jerusalem
תִּשְׁכַּ֥ח tiškˌaḥ שׁכח forget
יְמִינִֽי׃ yᵊmînˈî יָמִין right-hand side
137:5. et cantent in viis Domini quoniam magna gloria Domini
And let them sing in the ways of the Lord: for great is the glory of the Lord.
137:5. If I ever forget you, Jerusalem, let my right hand be forgotten.
137:5. If I forget thee, O Jerusalem, let my right hand forget [her cunning].
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
138:5: They shall sing in the ways of the Lord - They shall admire thy conduct, and the wondrous workings of thy providence, if they should not even unite with thy people.
Albert Barnes: Notes on the Bible - 1834
138:5: Yea, they shall sing in the ways of the Lord - In the ways which God has appointed. They shall join with all that love him - with the humblest of the people - in acknowledging God. Kings and people shall thus bow before God in common acts of praise, and as being on the same level before him. As people, as sinners, as redeemed, as traveling to the grave, they are all alike before God.
For great is the glory of the Lord - Great is his character; great his dignity; great his honor; and all this will be seen to be so when those of most exalted rank thus worship and adore him. The most lofty on earth shall acknowledge that there is one who is more exalted than they are, and their own dignity and splendor shall thus contribute to deepen the impression of the honor and glory of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
138:5: they shall: Isa 52:7-10, Isa 65:14, Isa 66:10-14; Jer 31:11, Jer 31:12; Zep 3:14, Zep 3:15; Mat 21:5-9; Luk 19:37, Luk 19:38
for great: Psa 21:5; Exo 15:11, Exo 33:18, Exo 33:19; Isa 6:1-3; Mal 1:11; Joh 13:31, Joh 13:32, Joh 17:1; Co2 4:6; Eph 1:6, Eph 1:12; Rev 4:11, Rev 5:12-14, Rev 7:12, Rev 19:1
John Gill
138:5 Yea, they shall sing in the ways of the Lord,.... Which are all mercy and truth; ways of pleasantness, and paths of peace: so the eunuch went on his way, and in the ways of the Lord rejoicing, Acts 8:39; Or, "they shall sing of the ways of the Lord" (t); of the excellency, pleasure, and usefulness of them;
for great is the glory of the Lord; shown in the works of creation; more especially in the person of Christ, and in the glorious work of redemption and salvation by him; and of which there will be a great display throughout the earth in the latter day, by means of the Gospel, the great spread of it, and the multitude of persons converted by it; which will make the ways of the Lord still more pleasant; see Is 6:3.
(t) "de viis Jehovae", Piscator, Schmidt; so some in Vatablus.
John Wesley
138:5 The ways - His wonderful counsel and gracious providences.
Robert Jamieson, A. R. Fausset and David Brown
138:5 for great is the glory--or, "when the glory shall be great," in God's fulfilling His purposes of redemption.
137:5137:5: եւ օրհնեսցեն զճանապարհս քո։ Մեծ են փառք Տեառն,
5 Նրանք պիտի փառաբանեն քո ճանապարհները, քանզի մեծ է փառքը Տիրոջ:
5 Տէրոջը ճամբաներուն մէջ պիտի երգեն. Վասն զի Տէրոջը փառքը մեծ է։
եւ օրհնեսցեն զճանապարհս քո. մեծ են փառք Տեառն:

137:5: եւ օրհնեսցեն զճանապարհս քո։ Մեծ են փառք Տեառն,
5 Նրանք պիտի փառաբանեն քո ճանապարհները, քանզի մեծ է փառքը Տիրոջ:
5 Տէրոջը ճամբաներուն մէջ պիտի երգեն. Վասն զի Տէրոջը փառքը մեծ է։
zohrab-1805▾ eastern-1994▾ western am▾
137:5137:5 и воспоют пути Господни, ибо велика слава Господня.
137:6 ὅτι οτι since; that ὑψηλὸς υψηλος high; lofty κύριος κυριος lord; master καὶ και and; even τὰ ο the ταπεινὰ ταπεινος humble ἐφορᾷ φορα and; even τὰ ο the ὑψηλὰ υψηλος high; lofty ἀπὸ απο from; away μακρόθεν μακροθεν from far γινώσκει γινωσκω know
137:6 תִּדְבַּ֥ק־ tiḏbˌaq- דבק cling, cleave to לְשֹׁונִ֨י׀ lᵊšônˌî לָשֹׁון tongue לְ lᵊ לְ to חִכִּי֮ ḥikkˈî חֵךְ palate אִם־ ʔim- אִם if לֹ֪א lˈō לֹא not אֶ֫זְכְּרֵ֥כִי ʔˈezkᵊrˌēḵî זכר remember אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not אַ֭עֲלֶה ˈʔaʕᵃleh עלה ascend אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִַ֑ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem עַ֝֗ל ˈʕˈal עַל upon רֹ֣אשׁ rˈōš רֹאשׁ head שִׂמְחָתִֽי׃ śimḥāṯˈî שִׂמְחָה joy
137:6. quoniam excelsus Dominus et humilem respicit et excelsa de longe cognoscitFor the Lord is high, and looketh on the low: and the high he knoweth afar off.
5. Yea, they shall sing of the ways of the LORD; for great is the glory of the LORD.
137:6. May my tongue adhere to my jaws, if I do not remember you, if I do not set Jerusalem first, as the beginning of my joy.
137:6. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy.
Yea, they shall sing in the ways of the LORD: for great [is] the glory of the LORD:

137:5 и воспоют пути Господни, ибо велика слава Господня.
137:6
ὅτι οτι since; that
ὑψηλὸς υψηλος high; lofty
κύριος κυριος lord; master
καὶ και and; even
τὰ ο the
ταπεινὰ ταπεινος humble
ἐφορᾷ φορα and; even
τὰ ο the
ὑψηλὰ υψηλος high; lofty
ἀπὸ απο from; away
μακρόθεν μακροθεν from far
γινώσκει γινωσκω know
137:6
תִּדְבַּ֥ק־ tiḏbˌaq- דבק cling, cleave to
לְשֹׁונִ֨י׀ lᵊšônˌî לָשֹׁון tongue
לְ lᵊ לְ to
חִכִּי֮ ḥikkˈî חֵךְ palate
אִם־ ʔim- אִם if
לֹ֪א lˈō לֹא not
אֶ֫זְכְּרֵ֥כִי ʔˈezkᵊrˌēḵî זכר remember
אִם־ ʔim- אִם if
לֹ֣א lˈō לֹא not
אַ֭עֲלֶה ˈʔaʕᵃleh עלה ascend
אֶת־ ʔeṯ- אֵת [object marker]
יְרוּשָׁלִַ֑ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
עַ֝֗ל ˈʕˈal עַל upon
רֹ֣אשׁ rˈōš רֹאשׁ head
שִׂמְחָתִֽי׃ śimḥāṯˈî שִׂמְחָה joy
137:6. quoniam excelsus Dominus et humilem respicit et excelsa de longe cognoscit
For the Lord is high, and looketh on the low: and the high he knoweth afar off.
137:6. May my tongue adhere to my jaws, if I do not remember you, if I do not set Jerusalem first, as the beginning of my joy.
137:6. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8. Господь всегда покровительствует слабому и защищает его. Как бы ни велики были опасности он сохранит и Своей силой защитит его.

Высказанная здесь вера праведника в постоянство помощи и защиты от Господа могла служить утешением для благочестивого еврея в тяжелые времена жизни при пророках Иеремии и Захарии и быть постоянной молитвой в его устах, чем и можно объяснить прибавку в надписании псалма к имени Давида имени означенных пророков.
Adam Clarke: Commentary on the Bible - 1831
138:6: Though the Lord be high - Infinitely great as God is, he regards even the lowest and most inconsiderable part of his creation; but the humble and afflicted man attracts his notice particularly.
But the proud he knoweth afar off - He beholds them at a distance, and has them in utter derision.
Albert Barnes: Notes on the Bible - 1834
138:6: Though the Lord be high - This might be rendered "For lofty is Yahweh - and the humble he sees - and the proud he knows from afar." The idea is, that God - so high and exalted - sees and knows all of every rank among people. The mind of the psalmist had been impressed with a sense of the greatness and majesty of God, but (as if it might be said that one so great could not regard man, so humble and insignificant) he adds, that the fact of God's exaltation does not pRev_ent his noticing the affairs of people: that the lowly in life need not fear lest they should be overlooked; the proud need not hope that they will escape the notice of his eye.
Yet hath he respect unto the lowly - Those in humble life; the obscure; the unknown. It does not mean here that he has any special favor toward them, but merely that he sees them. Their low and obscure condition does not pRev_ent his observing them, and they need have no fear that he will overlook them, or that they will be forgotten. Compare the notes at Jam 4:6; notes at Pe1 5:5.
But the proud - Those of lofty rank, and of lofty feelings; the haughty.
He knoweth afar off - From afar. Though he is exalted - though he is in heaven - yet he is not so far removed but that he sees them, and knows them altogether. Distance from him is no protection for them; nor can the wicked hope to escape notice from the fact that God reigns over distant worlds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
138:6: Though: Psa 51:17, Psa 113:5, Psa 113:6; Sa1 2:7, Sa1 2:8; Pro 3:34; Isa 57:15, Isa 66:2; Luk 1:51-53; Luk 14:11, Luk 18:14; Jam 4:6; Pe1 5:5, Pe1 5:6
but the proud: Exo 18:11; Job 40:11, Job 40:12; Isa 2:11, Isa 2:17; Eze 28:2-9; Dan 4:37, Dan 5:20-24; Act 12:22, Act 12:23
afar off: Psa 139:2; Mat 25:41; Th2 1:9
Geneva 1599
138:6 Though the LORD [be] high, yet hath he respect unto the lowly: but the proud he knoweth (e) afar off.
(e) Distance of place cannot hinder God to show mercy to his, and so judge the wicked though they think that he is far off.
John Gill
138:6 Though the Lord be high,.... Above all the earth, and all the nations of it, and the highest of men in it; above the heavens, and the angels there, who are his creatures and at his command; above all the blessings and praises of his saints: the perfect knowledge of him is so high as not to be attained; and his thoughts and ways are higher than ours, as the heavens are higher than the earth; he is indeed the most High, higher than the highest; see Ps 113:4. According to Arama, here begins the song,
"the kings of the earth shall sing in the ways of the Lord?''
yet hath he respect unto the lowly; for good, as the Targum; that are low in their own eyes, humbled under a sense of sin, convinced, of the insufficiency of their own righteousness to justify them, and made to submit to the righteousness of Christ; ascribe the whole of their salvation to the free grace of God; patiently and quietly bear every afflictive providence; think the worst of themselves, and the best of others; and, being the followers of the lowly Jesus, learn of him, imitate him, and become like unto him: these the Lord has a gracious respect unto; he looks upon them with a look of love; he has respect to their persons in Christ, and to their sacrifices for his sake, which are those of a broken and contrite heart; he regards their prayers, though low and destitute, and gives more grace unto them; yea, he condescends to dwell with them, and in due time highly exalts them; see Is 57:15. David may have in view his own low state and condition as a shepherd, in which he was when the Lord took him, and raised him to the throne of Israel;
but the proud he knoweth afar off; the Targum adds,
"to destroy them:''
such who are proud of themselves and what they have; of their wisdom and knowledge, of their strength or beauty, of their wealth and riches; or of their righteousness and holiness; of the purity and goodness of their hearts, and power of their free will, they vainly think themselves possessed of; and despise others below them in these things, or the practice of them: these the Lord takes notice of, and looks upon them at a distance with scorn and contempt; nor will he admit them to nearness to him, nay, opposes himself to them, and sooner or later abases them; see Prov 3:34. The Septuagint and Vulgate Latin versions render it, "high things he knoweth afar off"; things too high for creatures, that are out of their reach; he sees and knows all persons and things, whether in heaven or in earth. Others render them, "and the high One knoweth afar off" (u); knows the lowly, owns and acknowledges them for his own; takes care of them, provides for them, and protects them: and then the sense is the same with the preceding clause.
(u) So Pagninus; "quamvis", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
138:6 On this general principle of God's government (Is 2:11; Is 57:15; Is 66:2), he relies for God's favor in saving him, and overthrowing his enemies.
knoweth afar off--their ways and deserts (Ps 1:6).
137:6137:6: բարձր է Տէր՝ զխոնարհս տեսանէ, զբարձունս ՚ի հեռաստանէ ճանաչէ[7692]։ [7692] Ոմանք.Եւ բարձր է Տէր։
6 Բարձր է Տէրը, նա տեսնում է խոնարհներին, իսկ բարձրամիտներին հեռուից ճանաչում:
6 Թէպէտ Տէրը բարձր է, բայց խոնարհը կը տեսնէ Ու բարձրամիտը հեռուէն կը ճանչնայ։
Բարձր է Տէր, զխոնարհս տեսանէ, զբարձունս ի հեռաստանէ ճանաչէ:

137:6: բարձր է Տէր՝ զխոնարհս տեսանէ, զբարձունս ՚ի հեռաստանէ ճանաչէ[7692]։
[7692] Ոմանք.Եւ բարձր է Տէր։
6 Բարձր է Տէրը, նա տեսնում է խոնարհներին, իսկ բարձրամիտներին հեռուից ճանաչում:
6 Թէպէտ Տէրը բարձր է, բայց խոնարհը կը տեսնէ Ու բարձրամիտը հեռուէն կը ճանչնայ։
zohrab-1805▾ eastern-1994▾ western am▾
137:6137:6 Высок Господь: и смиренного видит, и гордого узнает издали.
137:7 ἐὰν εαν and if; unless πορευθῶ πορευομαι travel; go ἐν εν in μέσῳ μεσος in the midst; in the middle θλίψεως θλιψις pressure ζήσεις ζαω live; alive με με me ἐπ᾿ επι in; on ὀργὴν οργη passion; temperament ἐχθρῶν εχθρος hostile; enemy μου μου of me; mine ἐξέτεινας εκτεινω extend χεῖρά χειρ hand σου σου of you; your καὶ και and; even ἔσωσέν σωζω save με με me ἡ ο the δεξιά δεξιος right σου σου of you; your
137:7 זְכֹ֤ר zᵊḵˈōr זכר remember יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH לִ li לְ to בְנֵ֬י vᵊnˈê בֵּן son אֱדֹ֗ום ʔᵉḏˈôm אֱדֹום Edom אֵת֮ ʔēṯ אֵת [object marker] יֹ֤ום yˈôm יֹום day יְֽרוּשָׁ֫לִָ֥ם yᵊˈrûšˈālˌāim יְרוּשָׁלִַם Jerusalem הָ֭ ˈhā הַ the אֹ֣מְרִים ʔˈōmᵊrîm אמר say עָ֤רוּ׀ ʕˈārû ערה pour out עָ֑רוּ ʕˈārû ערה pour out עַ֝֗ד ˈʕˈaḏ עַד unto הַ ha הַ the יְסֹ֥וד yᵊsˌôḏ יְסֹוד foundation בָּֽהּ׃ bˈāh בְּ in
137:7. si ambulavero in medio tribulationis vivificabis me super furorem inimicorum meorum mittes manum tuam et salvabit me dextera tuaIf I shall walk in the midst of tribulation, thou wilt quicken me: and thou hast stretched forth thy hand against the wrath of my enemies: and thy right hand hath saved me.
6. For though the LORD be high, yet hath he respect unto the lowly: but the haughty he knoweth from afar.
137:7. O Lord, call to mind the sons of Edom, in the day of Jerusalem, who say: “Despoil it, despoil it, even to its foundation.”
137:7. Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase [it], rase [it, even] to the foundation thereof.
Though the LORD [be] high, yet hath he respect unto the lowly: but the proud he knoweth afar off:

137:6 Высок Господь: и смиренного видит, и гордого узнает издали.
137:7
ἐὰν εαν and if; unless
πορευθῶ πορευομαι travel; go
ἐν εν in
μέσῳ μεσος in the midst; in the middle
θλίψεως θλιψις pressure
ζήσεις ζαω live; alive
με με me
ἐπ᾿ επι in; on
ὀργὴν οργη passion; temperament
ἐχθρῶν εχθρος hostile; enemy
μου μου of me; mine
ἐξέτεινας εκτεινω extend
χεῖρά χειρ hand
σου σου of you; your
καὶ και and; even
ἔσωσέν σωζω save
με με me
ο the
δεξιά δεξιος right
σου σου of you; your
137:7
זְכֹ֤ר zᵊḵˈōr זכר remember
יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH
לִ li לְ to
בְנֵ֬י vᵊnˈê בֵּן son
אֱדֹ֗ום ʔᵉḏˈôm אֱדֹום Edom
אֵת֮ ʔēṯ אֵת [object marker]
יֹ֤ום yˈôm יֹום day
יְֽרוּשָׁ֫לִָ֥ם yᵊˈrûšˈālˌāim יְרוּשָׁלִַם Jerusalem
הָ֭ ˈhā הַ the
אֹ֣מְרִים ʔˈōmᵊrîm אמר say
עָ֤רוּ׀ ʕˈārû ערה pour out
עָ֑רוּ ʕˈārû ערה pour out
עַ֝֗ד ˈʕˈaḏ עַד unto
הַ ha הַ the
יְסֹ֥וד yᵊsˌôḏ יְסֹוד foundation
בָּֽהּ׃ bˈāh בְּ in
137:7. si ambulavero in medio tribulationis vivificabis me super furorem inimicorum meorum mittes manum tuam et salvabit me dextera tua
If I shall walk in the midst of tribulation, thou wilt quicken me: and thou hast stretched forth thy hand against the wrath of my enemies: and thy right hand hath saved me.
137:7. O Lord, call to mind the sons of Edom, in the day of Jerusalem, who say: “Despoil it, despoil it, even to its foundation.”
137:7. Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase [it], rase [it, even] to the foundation thereof.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Though the LORD be high, yet hath he respect unto the lowly: but the proud he knoweth afar off. 7 Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me. 8 The LORD will perfect that which concerneth me: thy mercy, O LORD, endureth for ever: forsake not the works of thine own hands.
David here comforts himself with three things:--
I. The favour God bears to his humble people (v. 6): Though the Lord be high, and neither needs any of his creatures nor can be benefited by them, yet has he respect unto the lowly, smiles upon them as well pleased with them, overlooks heaven and earth to cast a gracious look upon them (Isa. lvii. 15; lxvi. 1), and, sooner or later, he will put honour upon them, while he knows the proud afar off, knows them, but disowns them and rejects them, how proudly soever they pretend to his favour. Dr. Hammond makes this to be the sum of that gospel which the kings of the earth shall hear and welcome--that penitent sinners shall be accepted of God, but the impenitent cast out; witness the instance of the Pharisee and the publican, v. 7. David, though a great and good man, expects to walk in the midst of trouble, but encourages himself with hope, 1. That God would comfort him: "When my spirit is ready to sink and fail, thou shalt revive me, and make me easy and cheerful under my troubles." Divine consolations have enough in them to revive us even when we walk in the midst of troubles and are ready to die away for fear. 2. That he would protect him, and plead his cause: "Thou shalt stretch forth thy hand, though not against my enemies to destroy them, yet against the wrath of my enemies, to restrain that and set bounds to it." 3. That he would in due time work deliverance for him: Thy right hand shall save me. As he has one hand to stretch out against his enemies, so he has another to save his own people. Christ is the right hand of the Lord, that shall save all those who serve him.
III. The assurance we have that whatever good work God has begun in and for his people he will perform it (v. 8): The Lord will perfect that which concerns me, 1. That which is most needful for me; and he knows best what is so. We are careful and cumbered about many things that do not concern us, but he knows what are the things that really are of consequence to us (Matt. vi. 32) and he will order them for the best. 2. That which we are most concerned about. Every good man is most concerned about his duty to God and his happiness in God, that the former may be faithfully done and the latter effectually secured; and if indeed these are the things that our hearts are most upon, and concerning which we are most solicitous, there is a good work begun in us, and he that has begun it will perfect it, we may be confident he will, Phil. i. 6. Observe, (1.) What ground the psalmist builds this confidence upon: Thy mercy, O Lord! endures for ever. This he had made very much the matter of his praise (Ps. xiii. 6), and therefore he could here with the more assurance make it the matter of his hope. For, if we give God the glory of his mercy, we may take to ourselves the comfort of it. Our hopes that we shall persevere must be founded, not upon our own strength, for that will fail us, but upon the mercy of God, for that will not fail. It is well pleaded, "Lord, thy mercy endures for ever; let me be for ever a monument of it." (2.) What use he makes of this confidence; it does not supersede, but quicken prayer; he turns his expectation into a petition: "Forsake not, do not let go, the work of thy own hands. Lord, I am the work of thy own hands, my soul is so, do not forsake me; my concerns are so, do not lay by thy care of them." Whatever good there is in us it is the work of God's own hands; he works in us both to will and to do; it will fail if he forsake it; but his glory, as Jehovah, a perfecting God, is so much concerned in the progress of it to the end that we may in faith pray, "Lord, do not forsake it." Whom he loves he loves to the end; and, as for God, his work is perfect.
Adam Clarke: Commentary on the Bible - 1831
138:7: Though I walk in the midst of trouble - I have had such experience of thy mercy, that let me fall into whatsoever trouble I may, yet I will trust in thee. Thou wilt quicken me, though I were ready to die; and thou wilt deliver me from the wrath of my enemies.
Albert Barnes: Notes on the Bible - 1834
138:7: Though I walk in the midst of trouble - Though I am in the low vale of sorrow, I shall not be overlooked or forgotten. This implies that the writer was then in trouble, and it expresses the conviction that whenever he should be in trouble God would remember him, and give him life and strength.
Thou wilt Rev_ive me - Thou wilt cause me to live; thou wilt give me life. Psa 30:3. Compare the notes at Psa 71:20. The meaning is, Thou wilt give me life - vigor - strength - to bear the trouble.
Thou shalt stretch forth thine hand - As one does when he is about to inflict a blow.
Against the wrath of mine enemies ... - In reference to all their attempts to destroy me. Thou wilt meet their wrath by thy power, and I shall be safe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
138:7: Though I walk: Psa 23:3, Psa 23:4, Psa 41:7, Psa 41:8, Psa 66:10-12; Job 13:15, Job 19:25, Job 19:26; Isa 57:16
thou wilt: Psa 71:20, Psa 71:21, Psa 85:6, Psa 119:49, Psa 119:50
thou shalt stretch: Psa 35:1-3, Psa 56:1, Psa 56:2, Psa 56:9, Psa 64:7, Psa 64:8, Psa 77:10, Psa 144:1, Psa 144:2; Isa 5:25, Isa 9:12, Isa 9:17, Isa 9:21; Isa 10:4; Mic 7:8-10
and thy right: Psa 17:7, Psa 18:35, Psa 44:3, Psa 44:5-7, Psa 60:5; Isa 41:10; Act 2:33
Carl Friedrich Keil and Franz Delitzsch
138:7
Out of these experiences-so important for all mankind - of David, who has been exalted by passing through humiliation, there arise from him confident hopes concerning the future. The beginning of this strophe calls Ps 23:4 to mind. Though his way may lead through the midst of heart - oppressing trouble, Jahve will loose these bands of death and quicken him afresh (חיּה as in Ps 30:4; Ps 71:20, and frequently). Though his enemies may rage, Jahve will stretch forth His hand threateningly and tranquillizingly over their wrath, and His right hand will save him. ימינך is the subject according to Ps 139:10 and other passages, and not (for why should it be supposed to be this?) accus. instrumenti (vid., Ps 60:7). In Ps 138:8 יגמר is intended just as in Ps 57:3 : the word begun He will carry out, ἐπιτελεῖν (Phil 1:6); and בּעדי (according to its meaning, properly: covering me) is the same as עלי in that passage (cf. Ps 13:6; 142:8). The pledge of this completion is Jahve's everlasting mercy, which will not rest until the promise is become perfect truth and reality. Thus, therefore, He will not leave, forsake the works of His hands (vid., Ps 90:16.), i.e., as Hengstenberg correctly explains, everything that He has hitherto accomplished for David, from his deliverance out of the hands of Saul down to the bestowment of the promise - He will not let one of His works stand still, and least of all one that has been so gloriously begun. הרפּה (whence תּרף) signifies to slacken, to leave slack, i.e., leave uncarried out, to leave to itself, as in Neh 6:3. אל expresses a negation with a measure of inward excitement.
John Gill
138:7 Though I walk in the midst of trouble,.... Trouble attends the best of men; both outward and inward trouble, from sin, Satan, and the world; yea, they are in the midst of it, surrounded with it; and it is a way in which they walk through this world, and enter the kingdom of heaven; it is continued unto them; it is a long walk, and yet will have an end; see Ps 23:4;
thou wilt revive me; preserve his life amidst all his troubles, support him under them, make him cheerful and fearless; revive his work of grace in him, quicken him to the lively exercise of grace, and fervent discharge of duty: this the Lord does by his gracious presence, by the discoveries of his love, and by the application of precious promises;
thou shalt stretch forth thine hand against the wrath of mine enemies; to stop and restrain it; which he can easily do, when most violent and outrageous, Ps 76:10. Or, "against the nose of mine enemies" (w); strike them on the nose, as men do unruly horses to stop them: or give a slap on their face with the left hand, as Arama observes, the right being after mentioned;
and thy right hand shall save me; for that has saving strength in it, Ps 20:6. This may be understood of Christ, who is not only the man of his right hand, but is the right hand of his righteousness; by whom he saves his people with a spiritual and eternal salvation, as well as with a temporal one, Is 41:10.
(w) "super nasum inimicorum meorum", Montanus, Tigurine version; so Gussetius; "in faciem", Junius & Tremellius, Piscator.
137:7137:7: Թէ գնացից ես ՚ի մէջ նեղութեանց, կեցուսցես զիս ՚ի բարկութենէ թշնամւոյն։ Ձգեցեր զձեռն քո եւ փրկեաց աջ քո[7693], [7693] Ոմանք.Թէպէտ եւ գնացից ես ՚ի մէջ։ Ուր օրինակ մի.Կեցուսցես զիս ՚ի բարձրութենէ թշնամւոյն։ Բազումք.Եւ փրկեաց զիս աջ քո։
7 Երբ անցնեմ նեղութիւնների միջով, դու կը փրկես ինձ թշնամու զայրոյթից: Ձեռքդ կը մեկնես, եւ քո աջը կը փրկի ինձ:
7 Եթէ նեղութեան մէջ ալ քալեմ, Դուն զիս պիտի կենդանացնես, Իմ թշնամիներուս բարկութեանը դէմ Քու ձեռքդ պիտի երկնցնես Եւ քու աջ ձեռքդ զիս պիտի փրկէ։
Թէ գնացից ես ի մէջ նեղութեանց, կեցուսցես զիս. ի բարկութենէ թշնամւոյն ձգեցեր զձեռն քո, եւ փրկեաց զիս աջ քո:

137:7: Թէ գնացից ես ՚ի մէջ նեղութեանց, կեցուսցես զիս ՚ի բարկութենէ թշնամւոյն։ Ձգեցեր զձեռն քո եւ փրկեաց աջ քո[7693],
[7693] Ոմանք.Թէպէտ եւ գնացից ես ՚ի մէջ։ Ուր օրինակ մի.Կեցուսցես զիս ՚ի բարձրութենէ թշնամւոյն։ Բազումք.Եւ փրկեաց զիս աջ քո։
7 Երբ անցնեմ նեղութիւնների միջով, դու կը փրկես ինձ թշնամու զայրոյթից: Ձեռքդ կը մեկնես, եւ քո աջը կը փրկի ինձ:
7 Եթէ նեղութեան մէջ ալ քալեմ, Դուն զիս պիտի կենդանացնես, Իմ թշնամիներուս բարկութեանը դէմ Քու ձեռքդ պիտի երկնցնես Եւ քու աջ ձեռքդ զիս պիտի փրկէ։
zohrab-1805▾ eastern-1994▾ western am▾
137:7137:7 Если я пойду посреди напастей, Ты оживишь меня, прострешь на ярость врагов моих руку Твою, и спасет меня десница Твоя.
137:8 κύριος κυριος lord; master ἀνταποδώσει ανταποδιδωμι repay ὑπὲρ υπερ over; for ἐμοῦ εμου my κύριε κυριος lord; master τὸ ο the ἔλεός ελεος mercy σου σου of you; your εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τὰ ο the ἔργα εργον work τῶν ο the χειρῶν χειρ hand σου σου of you; your μὴ μη not παρῇς παρειμι here; present
137:8 בַּת־ baṯ- בַּת daughter בָּבֶ֗ל bāvˈel בָּבֶל Babel הַ ha הַ the שְּׁד֫וּדָ֥ה ššᵊḏˈûḏˌā שׁדד despoil אַשְׁרֵ֥י ʔašrˌê אֶשֶׁר happiness שֶׁ še שַׁ [relative] יְשַׁלֶּם־ yᵊšallem- שׁלם be complete לָ֑ךְ lˈāḵ לְ to אֶת־ ʔeṯ- אֵת [object marker] גְּ֝מוּלֵ֗ךְ ˈgᵊmûlˈēḵ גְּמוּל deed שֶׁ še שַׁ [relative] גָּמַ֥לְתְּ ggāmˌalt גמל deal fully לָֽנוּ׃ lˈānû לְ to
137:8. Dominus operabitur pro me Domine misericordia tua in aeternum opera manuum tuarum ne dimittasThe Lord will repay for me: thy mercy, O Lord, endureth for ever: O despise not the works of thy hands.
7. Though I walk in the midst of trouble, thou wilt revive me; thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me.
137:8. O daughter of Babylon, have pity. Blessed is he who will repay you with your payment, which you have paid to us.
137:8. O daughter of Babylon, who art to be destroyed; happy [shall he be], that rewardeth thee as thou hast served us.
Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me:

137:7 Если я пойду посреди напастей, Ты оживишь меня, прострешь на ярость врагов моих руку Твою, и спасет меня десница Твоя.
137:8
κύριος κυριος lord; master
ἀνταποδώσει ανταποδιδωμι repay
ὑπὲρ υπερ over; for
ἐμοῦ εμου my
κύριε κυριος lord; master
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τὰ ο the
ἔργα εργον work
τῶν ο the
χειρῶν χειρ hand
σου σου of you; your
μὴ μη not
παρῇς παρειμι here; present
137:8
בַּת־ baṯ- בַּת daughter
בָּבֶ֗ל bāvˈel בָּבֶל Babel
הַ ha הַ the
שְּׁד֫וּדָ֥ה ššᵊḏˈûḏˌā שׁדד despoil
אַשְׁרֵ֥י ʔašrˌê אֶשֶׁר happiness
שֶׁ še שַׁ [relative]
יְשַׁלֶּם־ yᵊšallem- שׁלם be complete
לָ֑ךְ lˈāḵ לְ to
אֶת־ ʔeṯ- אֵת [object marker]
גְּ֝מוּלֵ֗ךְ ˈgᵊmûlˈēḵ גְּמוּל deed
שֶׁ še שַׁ [relative]
גָּמַ֥לְתְּ ggāmˌalt גמל deal fully
לָֽנוּ׃ lˈānû לְ to
137:8. Dominus operabitur pro me Domine misericordia tua in aeternum opera manuum tuarum ne dimittas
The Lord will repay for me: thy mercy, O Lord, endureth for ever: O despise not the works of thy hands.
137:8. O daughter of Babylon, have pity. Blessed is he who will repay you with your payment, which you have paid to us.
137:8. O daughter of Babylon, who art to be destroyed; happy [shall he be], that rewardeth thee as thou hast served us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
138:8: The Lord will perfect - Whatever is farther necessary to be done, he will do it.
Forsake not the works of thine own hands - My body - my soul; thy work begun in my soul; thy work in behalf of Israel; thy work in the evangelization of the world; thy work in the salvation of mankind. Thou wilt not forsake these.
Albert Barnes: Notes on the Bible - 1834
138:8: The Lord will perfect that which concerneth me - He will complete what he has begun. He will not begin to interpose in my behalf, and then abandon me. He will not promise to save me, and then fail to fulfill his promise. He will not encourage me, and then cast me off. So of us. He will complete what he begins. He will not convert a soul, and then leave it to perish. "Grace will complete what grace begins." See the notes at Phi 1:6.
Thy mercy, O Lord, endureth for ever - See the notes at Psa 136:1.
Forsake not the works of thine own hands - What thou hast made; what thou hast begun to do. Do not leave me to perish. Prayer is one of the means - and an essential means - by which the saints are to be kept unto salvation. The doctrine of the "perseverance of the saints." is not inconsistent with prayer, but rather prompts to it; and he who professes to rely on that doctrine, and feels so safe that he does not need to pray, and does not pray, gives certain evidence that he has never been converted, and has no true religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
138:8: perfect: Psa 57:2; Isa 26:12; Jer 32:39, Jer 32:40; Joh 15:2; Rom 5:10, Rom 8:28-30; Phi 1:6; Th1 5:24
thy mercy: Psa 100:5, Psa 103:17
forsake: Psa 71:6-9, Psa 71:17, Psa 71:18; Job 10:3, Job 10:8, Job 14:15; Isa 42:16, Isa 43:21; Pe1 1:3-5; Pe1 4:19; Jde 1:1
Geneva 1599
138:8 The LORD will (f) perfect [that which] concerneth me: thy mercy, O LORD, [endureth] for ever: forsake not the works of thine own hands.
(f) Though my enemies rage, yet the Lord, who has begun his work in me, will continue his grace to the end.
John Gill
138:8 The Lord will perfect that which concerneth me,.... Or "will", or "may the Lord perform for me" (x): all things in providence; all that he had appointed for him, that would be for his good and his own glory, Ps 57:2; and particularly what concerned him as a king. He had made him king over the house of Judah; he had begun to fulfil his promise concerning the kingdom; and he would perfect it, by setting him over all the tribes of Israel. Also he believed he would perfect what concerned him as a saint, even the good work of grace upon his heart; which is but a begun work, is imperfect, is gradually carried on, and will be completed; God is able to do it, and none can hinder him; he has promised to do it, and he is faithful who will do it; and his glory is concerned in it; and it may be depended on it will be finished; he is a rock, and his work is perfect; see Phil 1:6;
thy mercy, O Lord, endureth for ever; a phrase often used by the psalmist, with which his heart was affected; and here used, both as an argument by which he concluded God would perfect his begun work, and as an encouragement to make the following request:
forsake not the works of thine own hands; as are all the works of providence and grace: the work of grace upon the heart may be expressed in the plural number, because of the several branches of it; which are all so many works, as the work of faith, labour, of love, &c. Th1 1:3; and which is the Lord's handiwork; and a curious work it is, a new creation work, a work of almighty power; and which he will never cease from, or be remiss in, as the word (y) signifies, until he has accomplished it, Th2 1:11. It is a prayer of faith, and may be most confidently believed: and some indeed render it as an expression of faith, "thou wilt not forsake the works of thine hands" (z); David himself was the work of God's hands, as Kimchi observes, as a creature, as a king, and as a saint; and so are all the people of God, Is 45:11; and whom he will never leave nor forsake; for they are his church, his chosen, his children, his portion and inheritance, Ps 94:14.
(x) "perficiet pro me", Montanus, Musculus; "perficiat pro me", Junius & Tremellius. (y) "ne dimittas", Pagninus, Montanus. (z) "Non deseres", Musculus, Piscator.
John Wesley
138:8 Perfect - Will finish the great work of my deliverance. Forsake not - Or, do not give over, the work of my salvation, which is thus far advanced, not by any human help, but by thy power and providence.
Robert Jamieson, A. R. Fausset and David Brown
138:8 God will fulfil His promise.
137:8137:8: եւ Տէր հատուսցէ ընդ իմ։ Տէր ողորմութիւն քո յաւիտեան, զգործս ձեռաց քոց մի՛ անտես առներ։ Տունք. ը̃։ Գոբղայս. խդ̃։
8 Տէրը կը հատուցի իմ փոխարէն. Տէ՛ր, քո ողորմութիւնը յաւերժ է, ձեռքիդ գործերը մի՛ անտեսիր:
8 Տէրը պիտի գործէ ինծի համար։Ո՛վ Տէր, քու ողորմութիւնդ յաւիտենական է։Քու ձեռքիդ գործերը երեսէ մի՛ ձգեր։
Եւ Տէր [791]հատուսցէ ընդ իմ. Տէր, ողորմութիւն քո յաւիտեան. զգործս ձեռաց քոց մի՛ անտես առներ:

137:8: եւ Տէր հատուսցէ ընդ իմ։ Տէր ողորմութիւն քո յաւիտեան, զգործս ձեռաց քոց մի՛ անտես առներ։ Տունք. ը̃։ Գոբղայս. խդ̃։
8 Տէրը կը հատուցի իմ փոխարէն. Տէ՛ր, քո ողորմութիւնը յաւերժ է, ձեռքիդ գործերը մի՛ անտեսիր:
8 Տէրը պիտի գործէ ինծի համար։Ո՛վ Տէր, քու ողորմութիւնդ յաւիտենական է։Քու ձեռքիդ գործերը երեսէ մի՛ ձգեր։
zohrab-1805▾ eastern-1994▾ western am▾
137:8137:8 Господь совершит за меня! Милость Твоя, Господи, вовек: дело рук Твоих не оставляй.
137:9 אַשְׁרֵ֤י׀ ʔašrˈê אֶשֶׁר happiness שֶׁ še שַׁ [relative] יֹּאחֵ֓ז yyōḥˈēz אחז seize וְ wᵊ וְ and נִפֵּ֬ץ nippˈēṣ נפץ shatter אֶֽת־ ʔˈeṯ- אֵת [object marker] עֹ֝לָלַ֗יִךְ ˈʕōlālˈayiḵ עֹולָל child אֶל־ ʔel- אֶל to הַ ha הַ the סָּֽלַע׃ ssˈālaʕ סֶלַע rock
8. The LORD will perfect that which concerneth me: thy mercy, O LORD, for ever; forsake not the works of thine own hands.
137:9. Blessed is he who will take hold of your little ones and dash them against the rock.
137:9. Happy [shall he be], that taketh and dasheth thy little ones against the stones.
The LORD will perfect [that which] concerneth me: thy mercy, O LORD, [endureth] for ever: forsake not the works of thine own hands:

137:8 Господь совершит за меня! Милость Твоя, Господи, вовек: дело рук Твоих не оставляй.
137:9
אַשְׁרֵ֤י׀ ʔašrˈê אֶשֶׁר happiness
שֶׁ še שַׁ [relative]
יֹּאחֵ֓ז yyōḥˈēz אחז seize
וְ wᵊ וְ and
נִפֵּ֬ץ nippˈēṣ נפץ shatter
אֶֽת־ ʔˈeṯ- אֵת [object marker]
עֹ֝לָלַ֗יִךְ ˈʕōlālˈayiḵ עֹולָל child
אֶל־ ʔel- אֶל to
הַ ha הַ the
סָּֽלַע׃ ssˈālaʕ סֶלַע rock
137:9. Blessed is he who will take hold of your little ones and dash them against the rock.
137:9. Happy [shall he be], that taketh and dasheth thy little ones against the stones.
ru▾ bhs-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾