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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Вся последующая группа псалмов, начиная с 145: и кончая 150, хвалебные, аллилуйные, посвященные Господу за дарованные Им милости еврейскому народу. Все они тесно примыкают друг к другу и взаимно дополняют себя. Так 145: Пс говорит о возвращении евреев из плена (7: ст.), 146, 147: - о восстановлении и укреплении Иерусалима (CXLVI:2; CXLVII:2-3), 149: - о восстановлении еврейской национальности, почему приглашаются все народы, вся природа и все иудеи к возможно торжественному прославлению великих Его дел (149-150: Пс). Написание этих псалмов нужно относить ко времени окончания евреями построения второго храма и Иерусалима, когда они, сознавая ясно все великое значение совершившегося с ними, были преисполнены самых лучших надежд на свою будущую жизнь под сенью Бога и когда среди них, верующих в сказания пророков о счастливой жизни после плена, могли зародиться мысли и об отмщении вcем языческим народам. Эта месть была бы осуществлением над ними Божественной кары.

Буду всю жизнь восхвалять Господа. Не надейтесь на человека, жизнь которого кратковременна, а силы слабы, а надейтесь на Господа, всемогущего Творца всего существующего, милостивого к человеку слабому и вечного, Сион, твоего царя (2-10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This and all the rest of the psalms that follow begin and end with Hallelujah, a word which puts much of God's praise into a little compass; for in it we praise him by his name Jah, the contraction of Jehovah. In this excellent psalm of praise, I. The psalmist engages himself to praise God, ver. 1, 2. II. He engages others to trust in him, which is one necessary and acceptable way of praising him. 1. He shows why we should not trust in men, ver. 3, 4. 2. Why we should trust in God (ver. 5), because of his power in the kingdom of nature (ver. 6), his dominion in the kingdom of providence (ver. 7), and his grace in the kingdom of the Messiah (ver. 8, 9), that everlasting kingdom (ver. 10), to which many of the Jewish writers refer this psalm, and to which therefore we should have an eye, in the singing of it.
Adam Clarke: Commentary on the Bible - 1831
The psalmist, full of gratitude, purposes to praise God for ever, Psa 146:1, Psa 146:2; and exhorts not to trust in man, not even the most powerful; for which he gives his reasons, Psa 146:3, Psa 146:4. The great advantage of trusting in God, Psa 146:5. The mercies which they who trust in God may expect, Psa 146:6-9. The Divine government is everlasting, Psa 146:10.
This is the first of the Psalms called Hallelujah Psalms, of which there are five, and which conclude the book. No author's name is prefixed to this, either in the Hebrew or Chaldee. But the Syriac, Vulgate, Septuagint, Ethiopic, and Arabic, attribute it to Haggai and Zechariah. It was probably written after the captivity, and may refer to the time when Cyrus, prejudiced by the enemies of the Jews, withdrew his order for the rebuilding of the walls of Jerusalem, to which revocation of the royal edict the third verse may refer: Put not your trust in princes etc.
Albert Barnes: Notes on the Bible - 1834
146:0: This psalm is without a title, and it is impossible to ascertain by whom, or on what occasion, it was composed. In the Septuagint and the Latin Vulgate, the title is, "Hallelujah. Of Haggai and Zechariah." But this is without authority, and it is not known how it came to be prefixed. The same title occurs in the Arabic Version. The Syriac Version has the title still more in full: "Spoken by Haggai and Zechariah the prophets, who ascended from the captivity at Babylon, concerning the morning ministration of the priests;" that is, to be used in their morning services. The tradition, therefore, would seem to be that this is a composition of those prophets. That it may have belonged to the times of Haggai and Zechariah is certainly possible, nor is there anything in the psalm inconsistent with that supposition, though there is no positive evidence that it is so. In this portion of the Psalms Ps. 146-150 all begin and end in the same manner, with a Hallelujah; they all belong to one group, and seem to pertain to the same occasion; and it is not inprobable that they constitute a series of psalms intended to commemorate the completion of the walls of Jerusalem, and the finishing of the temple. They would be eminently appropriate to such an event.
This psalm is a general psalm of praise which might be used at any time, containing thoughts such as are appropriately suggested by a contemplation of the character of God, and his dealings with people. The idea is that of the blessedness of trusting in God; the security of those who do it; the superiority of this confidence and peace over any which is reposed in princes; and the evidence that it will be safe to trust in him, furnished by his merciful interpositions in behalf of the oppressed, the hungry, the prisoner, the blind, the bowed down, the righteous, the stranger, the fatherless, and the widow. The psalm, then, has these parts:
I. An expression of a purpose to praise God; or, God as an object of praise, Psa 146:1-2.
II. Reliance is not to be put in man, even in princes, since all are mortal, Psa 146:3-4.
III. God is the only Being on whom we can rely, Psa 146:5-9.
(1) the happiness of that reliance, Psa 146:5.
(2) reasons for such reliance, Psa 146:6-9. He is the Creator of all things; he keeps truth; he executes judgment for the oppressed; he shows his kindness toward the hungry, the prisoner, the blind, the bowed down, the righteous, the stranger, the fatherless, and the widow.
IV. God will reign for ever, and he is the God of Zion. His people, therefore, should praise him, Psa 146:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 146:1, The Psalmist vows perpetual praises to God; Psa 146:3, He exhorts not to trust in man; Psa 146:5, God, for his power, justice, mercy, and kingdom, is only worthy to be trusted.
Carl Friedrich Keil and Franz Delitzsch

Hallelujah to God the One True Helper
The Psalter now draws to a close with five Hallelujah Psalms. This first closing Hallelujah has many points of coincidence with the foregoing alphabetical hymn (compare אחללה in Ps 146:2 with Ps 145:2; שׂברו in Ps 146:5 with Ps 145:15; "who giveth bread to the hungry" in Ps 146:7 with Ps 145:15.; "who maketh the blind to see" in Ps 146:8 with Ps 145:14; "Jahve reigneth, etc.," in Ps 146:10 with Ps 145:13) - the same range of thought betrays one author. In the lxx Ps 146:1 (according to its enumeration four Psalms, viz., Ps 145:1, Psalms 147 being split up into two) have the inscription Ἀλληλούια. Ἀγγαίου καὶ Ζαχαρίου, which is repeated four times. These Psalms appear to have formed a separate Hallel, which is referred back to these prophets, in the old liturgy of the second Temple. Later on they became, together with Ps 149:1, an integral part of the daily morning prayer, and in fact of the פסוקי דזמרה, i.e., of the mosaic-work of Psalms and other poetical pieces that was incorporated in the morning prayer, and are called eve in Shabbath 118b Hallel,
(Note: Rashi, however, understands only Ps 148:1-14 and Ps 150:1-6 by פסוקי דזמרה in that passage.)
but expressly distinguished from the Hallel to be recited at the Passover and other feasts, which is called "the Egyptian Hallel." In distinction from this, Krochmal calls these five Psalms the Greek Hallel. But there is nothing to oblige us to come down beyond the time of Ezra and Nehemiah. The agreement between 1 Macc. 2:63 (ἔστρεψεν εἰς τὸν χοῦν αὐτοῦ καὶ ὁ διαλογισμὸς αὐτοῦ ἀπώλετο) and Ps 146:4 of our Psalm, which Hitzig has turned to good account, does not decide anything concerning the age of the Psalm, but only shows that it was in existence at the time of the author of the First Book of Maccabees, - a point in favour of which we were not in need of any proof. But there was just as much ground for dissuading against putting confidence in princes in the time of the Persians as in that of the Grecian domination.
John Gill
INTRODUCTION TO PSALM 146
This psalm is entitled by the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, "hallelujah", of Haggai and Zechariah; and by Apollinarius, the common hymn of them: and the Syriac inscription is still more expressive,
"it was said by Haggai and Zechariah, prophets, who came up with the captivity out of Babylon.''
Theodoret says this title was in some Greek copies in his time; but was not in the Septuagint, in the Hexapla: nor is it in any other Greek interpreters, nor in the Hebrew text, nor in the Targum; though some Jewish commentators, as R. Obadiah, take it to be an exhortation to the captives in Babylon to praise the Lord: and Kimchi interprets it of their present captivity and deliverance from it; and observes, that the psalmist seeing, by the Holy Spirit, the gathering of the captives, said this with respect to Israel; and so refers it to the times of the Messiah, as does also Jarchi, especially the Ps 146:10; and which, though they make it to serve an hypothesis of their own, concerning their vainly expected Messiah; yet it is most true, that the psalm is concerning the Messiah and his kingdom, to whom all the characters and descriptions given agree.
145:1145:1: Ալէլուիա. Անգեայ եւ Զաքարիայ. ՃԽԵ։
1 Ալէլուիա՝ Անգէոսի եւ Զաքարիայի
146 Ալէլուիա՜։ Օրհնէ՛ Տէրը, ո՛վ իմ անձս։
Ալէլուիա. [837]Անգեայ եւ Զաքարեայ:

145:1: Ալէլուիա. Անգեայ եւ Զաքարիայ. ՃԽԵ։
1 Ալէլուիա՝ Անգէոսի եւ Զաքարիայի
146 Ալէլուիա՜։ Օրհնէ՛ Տէրը, ո՛վ իմ անձս։
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145:0145:0 [Аллилуия. {Аггея и Захарии}.]
145:1 αλληλουια αλληλουια haleluyah Αγγαιου αγγαιας and; even Ζαχαριου ζαχαριας Zacharias; Zakharias αἴνει αινεω sing praise ἡ ο the ψυχή ψυχη soul μου μου of me; mine τὸν ο the κύριον κυριος lord; master
145:1 תְּהִלָּ֗ה tᵊhillˈā תְּהִלָּה praise לְ lᵊ לְ to דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David אֲרֹומִמְךָ֣ ʔᵃrômimᵊḵˈā רום be high אֱלֹוהַ֣י ʔᵉlôhˈay אֱלֹהִים god(s) הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and אֲבָרֲכָ֥ה ʔᵃvārᵃḵˌā ברך bless שִׁ֝מְךָ֗ ˈšimᵊḵˈā שֵׁם name לְ lᵊ לְ to עֹולָ֥ם ʕôlˌām עֹולָם eternity וָ wā וְ and עֶֽד׃ ʕˈeḏ עַד future
145:1. alleluiaAlleluia, of Aggeus and Zacharias. (146:2) Praise the Lord, O my soul,
1. Praise ye the LORD. Praise the LORD, O my soul.
[838] KJV Chapter [146] missing verse:

145:0 [Аллилуия. {Аггея и Захарии}.]
145:1
αλληλουια αλληλουια haleluyah
Αγγαιου αγγαιας and; even
Ζαχαριου ζαχαριας Zacharias; Zakharias
αἴνει αινεω sing praise
ο the
ψυχή ψυχη soul
μου μου of me; mine
τὸν ο the
κύριον κυριος lord; master
145:1
תְּהִלָּ֗ה tᵊhillˈā תְּהִלָּה praise
לְ lᵊ לְ to
דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David
אֲרֹומִמְךָ֣ ʔᵃrômimᵊḵˈā רום be high
אֱלֹוהַ֣י ʔᵉlôhˈay אֱלֹהִים god(s)
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
אֲבָרֲכָ֥ה ʔᵃvārᵃḵˌā ברך bless
שִׁ֝מְךָ֗ ˈšimᵊḵˈā שֵׁם name
לְ lᵊ לְ to
עֹולָ֥ם ʕôlˌām עֹולָם eternity
וָ וְ and
עֶֽד׃ ʕˈeḏ עַד future
145:1. alleluia
Alleluia, of Aggeus and Zacharias. (146:2) Praise the Lord, O my soul,
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Albert Barnes: Notes on the Bible - 1834
146:1: Praise ye the Lord - "Ye" - all people. Margin, Hallelujah. See Psa 104:35; Psa 106:1.
Praise the Lord, O my soul - See Psa 103:1, note; Psa 104:1, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
146:1: am 3489, bc 515
Praise ye the Lord: Heb. Hallelujah, Psa 105:45
Praise the Lord: Psa 103:1, Psa 103:22, Psa 104:1, Psa 104:35
Carl Friedrich Keil and Franz Delitzsch
146:1
Instead of "bless," as in Ps 103:1; Ps 104:1, the poet of this Psalm says "praise." When he attunes his sole to the praise of God, he puts himself personally into this mood of mind, and therefore goes on to say "I will praise." He will, however, not only praise God in the song which he is beginning, but כּחיּי (vid., on Ps 63:5), fillling up his life with it, or בּעודי (prop. "in my yet-being," with the suffix of the noun, whereas עודנּי with the verbal suffix is "I still am"), so that his continued life is also a constant continued praising, viz., (and this is in the mind of the poet here, even at the commencment of the Psalm) of the God and Kings who, as being the Almighty, Eternal, and unchangeably Faithful One, is the true ground of confidence. The warning against putting trust in princes calls to mind Ps 118:8. The clause: the son of man, who has no help that he could afford, is to be understood according to Ps 60:13. The following לאדמתו shows that the poet by expression בּן־אדם combines the thoughts of Gen 2:7 and Gen 3:19. If his breath goes forth, he says, basing the untrustworthiness and feebleness of the son of Adam upon the inevitable final destiny of the son of Adam taken out of the ground, then he returns to his earth, i.e., the earth of his first beginning; cf. the more exact expression אל־עפרם, after which the εἰς τὴν γῆν αὐτοῦ of the lxx is exchanged for εἰς τὸν χοῦν αὐτοῦ in 1 Macc. 2:63: On the hypothetical relation of the first future clause to the second, cf. Ps 139:8-10, Ps 139:18; Ew. 357, b. In that day, the inevitable day of death, the projects or plans of man are at once and forever at an end. The ἅπ. λεγ. עשׁתּנת describes these with the collateral notion of the subtleness and magnitude.
Geneva 1599
146:1 Praise ye the LORD. Praise the LORD, O my (a) soul.
(a) He stirs up himself and all his affections to praise God.
John Gill
146:1 Praise ye the Lord,.... Or, "hallelujah"; which, in the Greek and Vulgate Latin versions, is the title of the psalm; but is rather the beginning of it; and is an exhortation to men, especially to the saints, to praise the Lord, the Lord Christ, the Lord of the world, who has created it and upholds it; the Lord of lords, David's Lord; and the Lord of all his people, by creation, redemption, and grace; and from whom they receive all blessings and mercies, temporal and spiritual, and are therefore under the highest obligations to praise him;
praise the Lord, O my soul; the psalmist does not put others upon that he does not choose to do himself; but, as the sweet psalmist of Israel, and prophet of the church, leads the way and sets and example; and not only strikes his harp and psaltery, and with his tongue, mouth, and lips, shows forth the praise of the Lord; but engages his heart, his soul, in this work; which, as it was capable of it, so most agreeable to the Lord, who requires the heart in his service, and to be worshipped in spirit and in truth: and this being the better and more noble part of man, making melody in it to the Lord, and engaging all the powers and faculties of it in such an employment, must be acceptable to him.
145:2145:2: Օրհնեա՛ անձն իմ զՏէր. օրհնեցից զՏէր ՚ի կեանս իմ, սաղմոս ասացից Աստուծոյ իմոյ մինչեւ եմ ես։
2 Օրհնի՛ր Տիրոջը, հոգիդ իմ. պիտի օրհնեմ Տիրոջն իմ կեանքում, սաղմոս պիտի երգեմ իմ Աստծուն, քանի կամ:
2 Տէրը պիտի օրհնեմ իմ կեանքիս մէջ։Որքան ատեն որ ողջ եմ՝ իմ Աստուծոյս սաղմոս պիտի ըսեմ։
Օրհնեա, անձն իմ, զՏէր. օրհնեցից զՏէր ի կեանս իմ, սաղմոս ասացից Աստուծոյ իմոյ մինչեւ եմ ես:

145:2: Օրհնեա՛ անձն իմ զՏէր. օրհնեցից զՏէր ՚ի կեանս իմ, սաղմոս ասացից Աստուծոյ իմոյ մինչեւ եմ ես։
2 Օրհնի՛ր Տիրոջը, հոգիդ իմ. պիտի օրհնեմ Տիրոջն իմ կեանքում, սաղմոս պիտի երգեմ իմ Աստծուն, քանի կամ:
2 Տէրը պիտի օրհնեմ իմ կեանքիս մէջ։Որքան ատեն որ ողջ եմ՝ իմ Աստուծոյս սաղմոս պիտի ըսեմ։
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145:1145:1 Хвали, душа моя, Господа.[145:2] Буду восхвалять Господа, доколе жив; буду петь Богу моему, доколе есмь.
145:2 αἰνέσω αινεω sing praise κύριον κυριος lord; master ἐν εν in ζωῇ ζωη life; vitality μου μου of me; mine ψαλῶ ψαλλω play τῷ ο the θεῷ θεος God μου μου of me; mine ἕως εως till; until ὑπάρχω υπαρχω happen to be; belong
145:2 בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole יֹ֥ום yˌôm יֹום day אֲבָרֲכֶ֑ךָּ ʔᵃvārᵃḵˈekkā ברך bless וַ wa וְ and אֲהַלְלָ֥ה ʔᵃhallˌā הלל praise שִׁ֝מְךָ֗ ˈšimᵊḵˈā שֵׁם name לְ lᵊ לְ to עֹולָ֥ם ʕôlˌām עֹולָם eternity וָ wā וְ and עֶֽד׃ ʕˈeḏ עַד future
145:2. lauda anima mea Dominum laudabo Dominum in vita mea cantabo Deo meo quamdiu sum nolite confidere in principibusIn my life I will praise the Lord: I will sing to my God as long as I shall be. Put not your trust in princes:
2. While I live will I praise the LORD: I will sing praises unto my God while I have any being.
Praise ye the LORD. Praise the LORD, O my soul. [2] While I live will I praise the LORD: I will sing praises unto my God while I have any being:

145:1 Хвали, душа моя, Господа.
[145:2] Буду восхвалять Господа, доколе жив; буду петь Богу моему, доколе есмь.
145:2
αἰνέσω αινεω sing praise
κύριον κυριος lord; master
ἐν εν in
ζωῇ ζωη life; vitality
μου μου of me; mine
ψαλῶ ψαλλω play
τῷ ο the
θεῷ θεος God
μου μου of me; mine
ἕως εως till; until
ὑπάρχω υπαρχω happen to be; belong
145:2
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
יֹ֥ום yˌôm יֹום day
אֲבָרֲכֶ֑ךָּ ʔᵃvārᵃḵˈekkā ברך bless
וַ wa וְ and
אֲהַלְלָ֥ה ʔᵃhallˌā הלל praise
שִׁ֝מְךָ֗ ˈšimᵊḵˈā שֵׁם name
לְ lᵊ לְ to
עֹולָ֥ם ʕôlˌām עֹולָם eternity
וָ וְ and
עֶֽד׃ ʕˈeḏ עַד future
145:2. lauda anima mea Dominum laudabo Dominum in vita mea cantabo Deo meo quamdiu sum nolite confidere in principibus
In my life I will praise the Lord: I will sing to my God as long as I shall be. Put not your trust in princes:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Praise ye the LORD. Praise the LORD, O my soul. 2 While I live will I praise the LORD: I will sing praises unto my God while I have any being. 3 Put not your trust in princes, nor in the son of man, in whom there is no help. 4 His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.
David is supposed to have penned this psalm; and he was himself a prince, a mighty prince; as such, it might be thought, 1. That he should be exempted from the service of praising God, that it was enough for him to see that his priests and people did it, but that he needed not to do it himself in his own person. Michal thought it a disparagement to him to dance before the ark; but he was so far from being of this mind that he would himself be first and foremost in the work, v. 1, 2. He considered his dignity as so far from excusing him from it that it rather obliged him to lead in it, and he thought it so far from lessening him that it really magnified him; therefore he stirred up himself to it and to make a business of it: Praise the Lord, O my soul! and he resolved to abide by it: "I will praise him with my heart, I will sing praises to him with my mouth. Herein I will have an eye to him as the Lord, infinitely blessed and glorious in himself, and as my God, in covenant with me." Praise is most pleasant when, in praising God, we have an eye to him as ours, whom we have an interest in and stand in relation to. "This I will do constantly while I live, every day of my life, and to my life's end; nay, I will do it while I have any being, for when I have no being on earth I hope to have a being in heaven, a better being, to be doing it better." That which is the great end of our being ought to be our great employment and delight while we have any being. "In thee must our time and powers be spent." 2. It might be thought that he himself, having been so great a blessing to his country, should be adored, according to the usage of the heathen nations, who deified their heroes, that they should all come and trust in his shadow and make him their stay and strong-hold. "No," says David, "Put not your trust in princes (v. 3), not in me, not in any other; do not repose your confidence in them; do not raise your expectations from them. Be not too sure of their sincerity; some have thought they knew better how to reign by knowing how to dissemble. Be not too sure of their constancy and fidelity; it is possible they may both change their minds and break their words." But, though we suppose them very wise and as good as David himself, yet we must not be too sure of their ability and continuance, for they are sons of Adam, weak and mortal. There is indeed a Son of man in whom there is help, in whom there is salvation, and who will not fail those that trust in him. But all other sons of men are like the man they are sprung of, who, being in honour, did not abide. (1.) We cannot be sure of their ability. Even the power of kings may be so straitened, cramped, and weakened, that they may not be in a capacity to do that for us which we expect. David himself owned (2 Sam. iii. 39), I am this day weak, though anointed king. So that in the son of man there is often no help, no salvation; he is at a loss, at his wits' end, as a man astonished, and then, though a mighty man, he cannot save, Jer. xiv. 9. (2.) We cannot be sure of their continuance. Suppose he has it in his power to help us while he lives, yet he may be suddenly taken off when we expect most from him (v. 4): His breath goes forth, so it does every moment, and comes back again, but that is an intimation that it will shortly go for good and all, and then he returns to his earth. The earth is his, in respect of his original as a man, the earth out of which he was taken, and to which therefore he must return, according to the sentence, Gen. iii. 19. It is his, if he be a worldly man, in respect of choice, his earth which he has chosen for his portion, and on the things of which he has set his affections. He shall go to his own place. Or, rather, it is his earth because of the property he has in it; and though he has had large possessions on earth a grave is all that will remain to him. The earth God has given to the children of men, and great striving there is about it, and, as a mark of their authority, men call their lands by their own names. But, after a while, no part of the earth will be their own but that in which the dead body shall make its bed, and that shall be theirs while the earth remains. But, when he returns to his earth, in that very day his thoughts perish; all the projects and designs he had of kindness to us vanish and are gone, and he cannot take one step further in them; all his purposes are cut off and buried with him, Job xvii. 11. And then what becomes of our expectations from him? Princes are mortal, as well as other men, and therefore we cannot have that assurance of help from them which we may have from that Potentate who hath immortality. Cease from man, whose breath is in his nostrils and will not be there long.
Adam Clarke: Commentary on the Bible - 1831
146:2: While I live will I praise - The true feeling of a heart overpowered with a sense of God's goodness.
While I have any being - בעודי beodi, in my continuance, in my progression, my eternal existence. This is very expressive.
Albert Barnes: Notes on the Bible - 1834
146:2: While I live will I praise the Lord ... - See the notes at Psa 104:33, where the same language occurs substantially as in this verse: "I will sing unto the Lord as long as I live; I will sing praise to my God while I have my being." The idea is, not merely that he would praise him during this life - short and fleeting as it is - but that as long as he had an existence - in the future world - foRev_er he would praise him.
Through every period of my life
Thy goodness I'll pursue;
And after death, in distant worlds,
The glorious theme renew.
Through all eternity to Thee
A joyful song I'll raise;
But, oh! eternity's too short
To utter all thy praise."
- Addison
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
146:2: While I live: Psa 63:4, Psa 71:14, Psa 71:15, Psa 104:33, Psa 145:1, Psa 145:2; Rev 7:9-17
John Gill
146:2 While I live will I praise the Lord,.... As he had good reason to do, since he had his life from him, and was upheld in it by him; who also favoured him with the mercies and comforts of life; and that every day, being renewed to him every morning, and continued all the days of his life; which determined him throughout the whole of it to praise the Lord: nay, he had his spiritual life from him, with all the blessings of it; which are lasting, everlasting ones, and had hope of eternal life with him;
I will sing praises unto my God while I have any being; or "while I am" (l); not only in this world, but in the world to come; for men have a being or existence after death, and the saints have a most comfortable and happy one then; and will be more capable of singing praises to their incarnate God, and which will be their work to all eternity; see Ps 104:33.
(l) "dum fuero", Pagninus; "in adhuc me", Montanus; "quamdiu ero", Cocceius; , Sept. "quamdiu sum", Schmidt, Ethiopic version; so Ainsworth.
145:3145:3: Մի՛ յուսայք յիշխանս յորդիս մարդկան, զի ո՛չ գոյ փրկութիւն ՚ի նոսա[7748]։ [7748] Ոմանք.Եւ մի՛ յորդիս մարդ՛՛։
3 Յոյս մի՛ դրէք իշխանների՝ մարդկանց որդիների վրայ, որովհետեւ նրանցից փրկութիւն չկայ:
3 Մի՛ յուսաք իշխաններուն, Մարդու որդիին՝ որուն քով փրկութիւն չկայ։
Մի՛ յուսայք յիշխանս` յորդիս մարդկան, զի ոչ գոյ փրկութիւն ի նոսա:

145:3: Մի՛ յուսայք յիշխանս յորդիս մարդկան, զի ո՛չ գոյ փրկութիւն ՚ի նոսա[7748]։
[7748] Ոմանք.Եւ մի՛ յորդիս մարդ՛՛։
3 Յոյս մի՛ դրէք իշխանների՝ մարդկանց որդիների վրայ, որովհետեւ նրանցից փրկութիւն չկայ:
3 Մի՛ յուսաք իշխաններուն, Մարդու որդիին՝ որուն քով փրկութիւն չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
145:3145:3 Не надейтесь на князей, на сына человеческого, в котором нет спасения.
145:3 μὴ μη not πεποίθατε πειθω persuade ἐπ᾿ επι in; on ἄρχοντας αρχων ruling; ruler καὶ και and; even ἐφ᾿ επι in; on υἱοὺς υιος son ἀνθρώπων ανθρωπος person; human οἷς ος who; what οὐκ ου not ἔστιν ειμι be σωτηρία σωτηρια safety
145:3 גָּ֘דֹ֤ול gˈāḏˈôl גָּדֹול great יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מְהֻלָּ֣ל mᵊhullˈāl הלל praise מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וְ֝ ˈw וְ and לִ li לְ to גְדֻלָּתֹ֗ו ḡᵊḏullāṯˈô גְּדוּלָּה greatness אֵ֣ין ʔˈên אַיִן [NEG] חֵֽקֶר׃ ḥˈēqer חֵקֶר exploration
145:3. in filio hominis cui non est salusIn the children of men, in whom there is no salvation.
3. Put not your trust in princes, nor in the son of man, in whom there is no help.
Put not your trust in princes, [nor] in the son of man, in whom [there is] no help:

145:3 Не надейтесь на князей, на сына человеческого, в котором нет спасения.
145:3
μὴ μη not
πεποίθατε πειθω persuade
ἐπ᾿ επι in; on
ἄρχοντας αρχων ruling; ruler
καὶ και and; even
ἐφ᾿ επι in; on
υἱοὺς υιος son
ἀνθρώπων ανθρωπος person; human
οἷς ος who; what
οὐκ ου not
ἔστιν ειμι be
σωτηρία σωτηρια safety
145:3
גָּ֘דֹ֤ול gˈāḏˈôl גָּדֹול great
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
מְהֻלָּ֣ל mᵊhullˈāl הלל praise
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וְ֝ ˈw וְ and
לִ li לְ to
גְדֻלָּתֹ֗ו ḡᵊḏullāṯˈô גְּדוּלָּה greatness
אֵ֣ין ʔˈên אַיִן [NEG]
חֵֽקֶר׃ ḥˈēqer חֵקֶר exploration
145:3. in filio hominis cui non est salus
In the children of men, in whom there is no salvation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
146:3: Put not your trust in princes - This may refer, as has been stated above, to Cyrus, who had revoked his edict for the rebuilding of Jerusalem. Perhaps they had begun to suppose that they were about to owe their deliverance to the Persian king. God permitted this change in the disposition of the king, to teach them the vanity of confidence in men, and the necessity of trusting in himself.
Albert Barnes: Notes on the Bible - 1834
146:3: Put not your trust in princes - Rely on God rather than on man, however exalted he may be. There is a work of protection and salvation which no man, however exalted he may be, can perform for you; a work which God alone, who is the Maker of all things, and who never dies, can accomplish. See the notes at Psa 118:8-9. Compare also the notes at Isa 2:22 : "Cease ye from man, whose breath is in his nostrils, for wherein is he to be accounted of?"
Nor in the son of man - Any son of man; any human being, no matter what his rank or power. The phrase is often used to denote man. See the notes at Psa 8:4. The appellation "Son of man" was often applied by the Saviour to himself to express emphatically the idea that he was a man - that he had a human nature; that he was identified with the race; that he was a brother, a fellow-sufferer, a friend of man: that he was not a cold and abstract being so exalted that he could not feel or weep over the sins and woes of a fallen and suffering world. The language here, however, it is scarcely necessary to say, does not refer to him. It is right to put our trust in him; we have no other trust.
In whom there is no help - Margin, salvation. So the Hebrew. The idea is, that man cannot save us. He cannot save himself; he cannot save others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
146:3: Put: Psa 62:9, Psa 118:8, Psa 118:9; Isa 2:22, Isa 31:3, Isa 37:6; Jer 17:5, Jer 17:6
help: or, salvation
Geneva 1599
146:3 Put not your trust in (b) princes, [nor] in the son of man, in whom [there is] no help.
(b) That God may have the whole praise: in which he forbids all vain confidence showing that by nature we are more inclined to put our trust in creatures, than in God the Creator.
John Gill
146:3 Put not your trust in princes,.... Not in foreign princes, in alliances and confederacies with them; nor in any at home. David did not desire his people to put their trust in him, nor in his nobles and courtiers; but in the Lord Christ, who, as he is the object of praise, is also the proper object of trust. Princes, though ever so liberal and bountiful, as their name signifies, and therefore called benefactors, Lk 22:25 or ever so mighty and powerful, wise and prudent, yet are not to be depended upon; they are changeable, fickle, and inconstant; and oftentimes not faithful to their word, but fallacious and deceitful; "men of high degree are a lie", Ps 62:9; wherefore it is better to trust in the Lord Jehovah, in whom is everlasting strength; who gives all things richly to enjoy; who is unchangeable, and ever abides faithful; see Ps 118:8;
nor in the son of man, in whom there is no help; or "salvation" (m): not in any mere man born of a woman; not in Abraham, the father of the faithful, of whom the Jews boasted, as the Midrash; nor in Moses, as Arama; nor in Cyrus, as R. Obadiah; no, nor in David himself, nor in any of the princes; for how great soever they look, or in whatsoever honour and esteem they may be, they are but sons of men; are frail mortal men, and die like men, though they may be called gods, as they are by office: but no man or son of man, let him be what he will, is to be trusted in; there is a curse on him that does it, Jer 17:5. There is indeed a Son of man that is to be trusted in, the Lord Jesus Christ; but then he is God as well as man, the true God, the great God, God over all, blessed for ever; were he not, he would not be the proper object of trust, for there is no "help" or "salvation" in a mere creature; even kings and princes cannot help and save themselves oftentimes, and much less their people; their salvation is of God, and not from themselves, or from their armies, Ps 33:16. There is help in Christ, on whom it is laid, and where it is found; there is salvation in him, but in no other; he is the author and giver of it, and therefore he, and not another, is to be trusted in.
(m) "salus", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator, &c.
145:4145:4: Ելցէ հոգի ՚ի նոցանէ՝ եւ դարձցին անդրէն ՚ի հող, եւ յայնմ աւուր կորիցե՛ն ամենայն խորհուրդք նոցա։
4 Երբ դուրս գայ նրանց հոգին, նրանք կրկին հող կը դառնան, եւ նոյն օրը նրանց բոլոր մտածումները կ’անհետանան:
4 Անոր հոգին կ’ելլէ, անիկա իր հողը կը դառնայ։Նոյն օրը անոր խորհուրդները կը կորսուին։
Ելցէ հոգի ի նոցանէ` եւ դարձցին անդրէն ի հող, եւ յայնմ աւուր կորիցեն ամենայն խորհուրդք նոցա:

145:4: Ելցէ հոգի ՚ի նոցանէ՝ եւ դարձցին անդրէն ՚ի հող, եւ յայնմ աւուր կորիցե՛ն ամենայն խորհուրդք նոցա։
4 Երբ դուրս գայ նրանց հոգին, նրանք կրկին հող կը դառնան, եւ նոյն օրը նրանց բոլոր մտածումները կ’անհետանան:
4 Անոր հոգին կ’ելլէ, անիկա իր հողը կը դառնայ։Նոյն օրը անոր խորհուրդները կը կորսուին։
zohrab-1805▾ eastern-1994▾ western am▾
145:4145:4 Выходит дух его, и он возвращается в землю свою: в тот день исчезают [все] помышления его.
145:4 ἐξελεύσεται εξερχομαι come out; go out τὸ ο the πνεῦμα πνευμα spirit; wind αὐτοῦ αυτος he; him καὶ και and; even ἐπιστρέψει επιστρεφω turn around; return εἰς εις into; for τὴν ο the γῆν γη earth; land αὐτοῦ αυτος he; him ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day ἀπολοῦνται απολλυμι destroy; lose πάντες πας all; every οἱ ο the διαλογισμοὶ διαλογισμος reasoning; argument αὐτῶν αυτος he; him
145:4 דֹּ֣ור dˈôr דֹּור generation לְ֭ ˈl לְ to דֹור ḏôr דֹּור generation יְשַׁבַּ֣ח yᵊšabbˈaḥ שׁבח praise מַעֲשֶׂ֑יךָ maʕᵃśˈeʸḵā מַעֲשֶׂה deed וּ û וְ and גְב֖וּרֹתֶ֣יךָ ḡᵊvˌûrōṯˈeʸḵā גְּבוּרָה strength יַגִּֽידוּ׃ yaggˈîḏû נגד report
145:4. egredietur spiritus eius et revertetur in humum suam in die illa peribunt cogitationes eiusHis spirit shall go forth, and he shall return into his earth: in that day all their thoughts shall perish.
4. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.
His breath goeth forth, he returneth to his earth; in that very day his thoughts perish:

145:4 Выходит дух его, и он возвращается в землю свою: в тот день исчезают [все] помышления его.
145:4
ἐξελεύσεται εξερχομαι come out; go out
τὸ ο the
πνεῦμα πνευμα spirit; wind
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπιστρέψει επιστρεφω turn around; return
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
αὐτοῦ αυτος he; him
ἐν εν in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
ἀπολοῦνται απολλυμι destroy; lose
πάντες πας all; every
οἱ ο the
διαλογισμοὶ διαλογισμος reasoning; argument
αὐτῶν αυτος he; him
145:4
דֹּ֣ור dˈôr דֹּור generation
לְ֭ ˈl לְ to
דֹור ḏôr דֹּור generation
יְשַׁבַּ֣ח yᵊšabbˈaḥ שׁבח praise
מַעֲשֶׂ֑יךָ maʕᵃśˈeʸḵā מַעֲשֶׂה deed
וּ û וְ and
גְב֖וּרֹתֶ֣יךָ ḡᵊvˌûrōṯˈeʸḵā גְּבוּרָה strength
יַגִּֽידוּ׃ yaggˈîḏû נגד report
145:4. egredietur spiritus eius et revertetur in humum suam in die illa peribunt cogitationes eius
His spirit shall go forth, and he shall return into his earth: in that day all their thoughts shall perish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
146:4: His breath goeth forth - His existence depends merely, under God, on the air he breathes. When he ceases to respire he ceases to live; his body from that moment begins to claim its affinity to the earth; and all his thoughts, purposes, and projects, whether good or evil, come to nought and perish. He, then, who has no other dependence, must necessarily be miserable.
Albert Barnes: Notes on the Bible - 1834
146:4: His breath goeth forth - He dies like other people, no matter how exalted he is. See the notes at Isa 2:22.
He returneth to his earth - See the notes at Psa 90:3. The earth - the dust - is "his" -
(a) It is his, as that from which he was made: he turns back to what he was. Gen 3:19 : "dust thou art, and unto dust shalt thou return."
(b) The earth - the dust - the grave is his, as it is his home - the place where he will abide.
(c) It is his, as it is the only property which he has in Rev_ersion. All that a man - a prince, a nobleman, a monarch, a millionaire - will soon have will be his grave - his few feet of earth. That will be his by right of possession; by the fact that, for the time being, he will occupy it, and not another man. But that, too, may soon become another man's grave, so that even there he is a tenant only for a time; he has no permanent possession even of a grave. How poor is the richest man!
In that very day - The very day - the moment - that he dies.
His thoughts perish - His purposes; his schemes; his plans; his purposes of conquest and ambition; his schemes for becoming rich or great; his plans of building a house, and laying out his grounds, and enjoying life; his design of making a book, or taking a journey, or giving himself to ease and pleasure. Luk 12:19-20 : "and I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry; but God said unto him, Thou fool! this night thy soul shall be required of time." Such are all the purposes of men!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
146:4: His breath: Psa 104:29; Gen 2:7, Gen 6:17; Job 14:10, Job 17:1, Job 27:3; Dan 5:23
he returneth: Psa 90:3; Gen 3:19; Ecc 12:7
his thoughts: Job 14:21, Job 17:11; Isa 2:22; Lam 4:20; Co1 2:6
Geneva 1599
146:4 His breath goeth forth, he returneth to his earth; in that very day his (c) thoughts perish.
(c) As their vain opinions, by which they flattered themselves and so imagined wicked enterprises.
John Gill
146:4 His breath goeth forth,.... That is, the breath of a son of man, of any and everyone of the princes; it goes forth continually, and is drawn in again as long as a man lives; but at death it goes forth, and returns no more till the resurrection: the breath which the Lord breathed into man, and which is in his nostrils while he lives, and is very precarious. And when it is taken away, he dies, and
he returneth to his earth; from whence he was taken, and of which he was made; upon which he lived, where he dwelt, and in which he took delight and pleasure, minding earth and earthly things, and which is now all he has; who, though he may have had many large estates and possessions, nay, have ruled over many kingdoms and countries, yet his property of earth is now no more than the length and breadth of a grave; he returns to earth as soon as he dies, becoming a lump of clay; and particularly when he is interred in it, and when by corruption and worms he is turned into it;
in that very day his thoughts perish; in the day, hour, and moment he dies: not that the soul ceases, or ceases to think at death; it is immortal, and dies not; and, as it exists in a separate state after death, it retains all its powers and faculties, and, among the rest, its power of thinking; which it is capable of exercising, and does, as appears from the case of the souls under the altar, Rev_ 6:9. But the meaning is, that at death all the purposes and designs of men are at an end; all their projects and schemes, which they had formed, and were pursuing, now come to nothing; whether to do good to others, or to aggrandize themselves and families; and therefore such mortal creatures are not to be depended upon, since all their promises may fail; nay, even their good designs may be frustrated; see Job 17:12.
John Wesley
146:4 That day - As soon as ever he is dead. Thoughts - All his designs and endeavours either for himself or for others.
145:5145:5: Երանի՛ ում Տէր Աստուած Յակոբայ օգնական է նմա, եւ յո՛յս նորա ՚ի Տէր Աստուած է[7749]։ [7749] Ոմանք.Երանի ազգի որոյ Աստուածն Յակոբայ օգնական է նորա։
5 Երանի՜ նրան, ում օգնականը Յակոբի Տէր Աստուածն է, եւ ում յոյսը Տէր Աստծու վրայ է,
5 Երանի՜ անոր՝ որուն օգնականը Յակոբին Աստուածն է Ու անոր յոյսը իր Տէր Աստուծոյն վրայ է,
Երանի՛ ում Տէր Աստուած Յակոբայ օգնական է նմա, եւ յոյս նորա ի Տէր Աստուած է:

145:5: Երանի՛ ում Տէր Աստուած Յակոբայ օգնական է նմա, եւ յո՛յս նորա ՚ի Տէր Աստուած է[7749]։
[7749] Ոմանք.Երանի ազգի որոյ Աստուածն Յակոբայ օգնական է նորա։
5 Երանի՜ նրան, ում օգնականը Յակոբի Տէր Աստուածն է, եւ ում յոյսը Տէր Աստծու վրայ է,
5 Երանի՜ անոր՝ որուն օգնականը Յակոբին Աստուածն է Ու անոր յոյսը իր Տէր Աստուծոյն վրայ է,
zohrab-1805▾ eastern-1994▾ western am▾
145:5145:5 Блажен, кому помощник Бог Иаковлев, у кого надежда на Господа Бога его,
145:5 μακάριος μακαριος blessed; prosperous οὗ ος who; what ὁ ο the θεὸς θεος God Ιακωβ ιακωβ Iakōb; Iakov βοηθός βοηθος helper ἡ ο the ἐλπὶς ελπις hope αὐτοῦ αυτος he; him ἐπὶ επι in; on κύριον κυριος lord; master τὸν ο the θεὸν θεος God αὐτοῦ αυτος he; him
145:5 הֲ֭דַר ˈhᵃḏar הָדָר ornament כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight הֹודֶ֑ךָ hôḏˈeḵā הֹוד splendour וְ wᵊ וְ and דִבְרֵ֖י ḏivrˌê דָּבָר word נִפְלְאֹותֶ֣יךָ niflᵊʔôṯˈeʸḵā פלא be miraculous אָשִֽׂיחָה׃ ʔāśˈîḥā שׂיח be concerned with
145:5. beatus cuius Deus Iacob auxiliator eius spes eius in Domino Deo suoBlessed is he who hath the God of Jacob for his helper, whose hope is in the Lord his God:
5. Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God:
Happy [is he] that [hath] the God of Jacob for his help, whose hope [is] in the LORD his God:

145:5 Блажен, кому помощник Бог Иаковлев, у кого надежда на Господа Бога его,
145:5
μακάριος μακαριος blessed; prosperous
οὗ ος who; what
ο the
θεὸς θεος God
Ιακωβ ιακωβ Iakōb; Iakov
βοηθός βοηθος helper
ο the
ἐλπὶς ελπις hope
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
αὐτοῦ αυτος he; him
145:5
הֲ֭דַר ˈhᵃḏar הָדָר ornament
כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight
הֹודֶ֑ךָ hôḏˈeḵā הֹוד splendour
וְ wᵊ וְ and
דִבְרֵ֖י ḏivrˌê דָּבָר word
נִפְלְאֹותֶ֣יךָ niflᵊʔôṯˈeʸḵā פלא be miraculous
אָשִֽׂיחָה׃ ʔāśˈîḥā שׂיח be concerned with
145:5. beatus cuius Deus Iacob auxiliator eius spes eius in Domino Deo suo
Blessed is he who hath the God of Jacob for his helper, whose hope is in the Lord his God:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God: 6 Which made heaven, and earth, the sea, and all that therein is: which keepeth truth for ever: 7 Which executeth judgment for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners: 8 The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous: 9 The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down. 10 The LORD shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the LORD.
The psalmist, having cautioned us not to trust in princes (because, if we do, we shall be miserably disappointed), here encourages us to put our confidence in God, because, if we do so, we shall be happily secured: Happy is he that has the God of Jacob for his help, that has an interest in his attributes and promises, and has them engaged for him, and whose hope is in the Lord his God.
I. Let us take a view of the character here given of those whom God will uphold. Those shall have God for their help, 1. Who take him for their God, and serve and worship him accordingly. 2. Who have their hope in him, and live a life of dependence upon him, who have good thoughts of him, and encourage themselves in him, when all other supports fail. Every believer may look upon him as the God of Jacob, of the church in general, and therefore may expect relief from him, in reference to public distresses, and as his God in particular, and therefore may depend upon him in all personal wants and straits. We must hope, (1.) In the providence of God for all the good things we need, which relate to the life that now is. (2.) In the grace of Christ for all the good things which relate to the life that is to come. To this especially the learned Dr. Hammond refers this and the following verses, looking upon the latter part of this psalm to have a most visible remarkable aspect towards the eternal Son of God in his incarnation. He quotes one of the rabbies, who says of v. 10 that it belongs to the days of the Messiah. And that it does so he thinks will appear by comparing v. 7, 8, with the characters Christ gives of the Messiah (Matt. xi. 5, 6), The blind receive their sight, the lame walk; and the closing words there, Blessed is he whosoever shall not be offended in me, he thinks may very well be supposed to refer to v. 5. Happy is the man that hopes in the Lord his God, and who is not offended in him.
II. Let us take a view of the great encouragements here given us to hope in the Lord our God. 1. He is the Maker of the world, and therefore has all power in himself, and the command of the powers of all the creatures, which, being derived from him, depend upon him (v. 6): He made heaven and earth, the sea, and all that in them is, and therefore his arm is not shortened, that it cannot save. It is very applicable to Christ, by whom God made the world, and without whom was not any thing made that was made. It is a great support to faith that the Redeemer of the world is the same that was the Creator of it, and therefore has a good-will to it, a perfect knowledge of its case, and power to help it. 2. He is a God of inviolable fidelity. We may venture to take God's word, for he keepeth truth for ever, and therefore no word of his shall fall to the ground; it is true from the beginning, and therefore true to the end. Our Lord Jesus is the Amen, the faithful witness, as well as the beginning, the author and principle, of the creation of God, Rev. iii. 14. The keeping of God's truth for ever is committed to him, for all the promises are in him yea and amen. 3. He is the patron of injured innocency: He pleads the cause of the oppressed, and (as we read it) he executes judgment for them. He often does it in his providence, giving redress to those that suffer wrong and clearing up their integrity. He will do it in the judgment of the great day. The Messiah came to rescue the children of men out of the hands of Satan the great oppressor, and, all judgment being committed to him, the executing of judgment upon persecutors is so among the rest, Jude 15. 4. He is a bountiful benefactor to the necessitous: He gives food to the hungry; so God does in an ordinary way for the answering of the cravings of nature; so he has done sometimes in an extraordinary way, as when ravens fed Elijah; so Christ did more than once when he fed thousands miraculously with that which was intended but for one meal or two for his own family. This encourages us to hope in him as the nourisher of our souls with the bread of life. 5. He is the author of liberty to those that were bound: The Lord looseth the prisoners. He brought Israel out of the house of bondage in Egypt and afterwards in Babylon. The miracles Christ wrought, in making the dumb to speak and the deaf to hear with that one word, Ephphatha--Be opened, his cleansing lepers, and so discharging them from their confinements, and his raising the dead out of their graves, may all be included in this one of loosing the prisoners; and we may take encouragement from those to hope in him for that spiritual liberty which he came to proclaim, Isa. lxi. 1, 2. 6. He gives sight to those that have been long deprived of it; The Lord can open the eyes of the blind, and has often given to his afflicted people to see that comfort which before they were not aware of; witness Gen. xxi. 19, and the prophet's servant, 2 Kings vi. 17. But this has special reference to Christ; for since the world began was it not heard that any man opened the eyes of one that was born blind till Christ did it (John ix. 32) and thereby encouraged us to hope in him for spiritual illumination. 7. He sets that straight which was crooked, and makes those easy that were pained and ready to sink: He raises those that are bowed down, by comforting and supporting them under their burdens, and, in due time, removing their burdens. This was literally performed by Christ when he made a poor woman straight that had been bowed together, and could in no wise lift up herself (Luke xiii. 12); and he still does it by his grace, giving rest to those that were weary and heavily laden, and raising up with his comforts those that were humbled and cast down by convictions. 8. He has a constant kindness for all good people: The Lord loveth the righteous, and they may with the more confidence depend upon his power when they are sure of his good-will. Our Lord Jesus showed his love to the righteous by fulfilling all righteousness. 9. He has a tender concern for those that stand in special need of his care: The Lord preserves the strangers. It ought not to pass without remark that the name of Jehovah is repeated here five times in five lines, to intimate that it is an almighty power (that of Jehovah) that is engaged and exerted for the relief of the oppressed, and that it is as much the glory of God to succour those that are in misery as it is to ride on the heavens by his name Jah, Ps. lxviii. 4. (1.) Strangers are exposed, and are commonly destitute of friends, but the Lord preserves them, that they be not run down and ruined. Many a poor stranger has found the benefit of the divine protection and been kept alive by it. (2.) Widows and fatherless children, that have lost the head of the family, who took care of the affairs of it, often fall into the hands of those that make a prey of them, that will not do them justice, nay, that will do them injustice; but the Lord relieveth them, and raiseth up friends for them. See Exod. xxii. 22, 23. Our Lord Jesus came into the world to help the helpless, to receive Gentiles, strangers, into his kingdom, and that with him poor sinners, that are as fatherless, may find mercy, Hos. xiv. 3. 10. He will appear for the destruction of all those that oppose his kingdom and oppress the faithful subjects of it: The way of the wicked he turns upside down, and therefore let us hope in him, and not be afraid of the fury of the oppressor, as though he were ready to destroy. It is the glory of the Messiah that he will subvert all the counsels of hell and earth that militate against his church, so that, having him for us, we need not fear any thing that can be done against us. 11. His kingdom shall continue through all the revolutions of time, to the utmost ages of eternity, v. 10. Let this encourage us to trust in God at all times that the Lord shall reign for ever, in spite of all the malignity of the powers of darkness, even thy God, O Zion! unto all generations. Christ is set King on the holy hill of Zion, and his kingdom shall continue in an endless glory. It cannot be destroyed by an invader; it shall not be left to a successor, either to a succeeding monarch or a succeeding monarchy, but it shall stand for ever. It is matter of unspeakable comfort that the Lord reigns as Zion's God, as Zion's king, that the Messiah is head over all things to the church, and will be so while the world stands.
Adam Clarke: Commentary on the Bible - 1831
146:5: Happy is he that hath the God of Jacob for his help - While he that trusts in man is miserable, he that trusts in God is happy. In the son of man, בן אדם ben Adam, there is no help, תשועה teshuah, no saving principle. Every son of Adam naturally comes into the world without this, and must continue so till the Lord open the eyes of the blind, Psa 146:8; but a measure of light is given from that true Light which lighteth every man that cometh into the world. This son of Adam returns to his earth, לאדמתו leadmatho, to the ground, from which he was taken; this refers directly to Gen 2:7; Gen 3:19. But he that has the God for his help who helped Jacob in his distress, and was with him, and sustained him in and through all adversities, can never be destitute; for this God changes not; he lives for ever, and his projects cannot perish. He has purposed that Israel shall be delivered from this captivity. Cyrus may change, but God will not; trust therefore in Him. He has all power; he made heaven and earth; he has them under his government and at his disposal; and should earth itself fail, heaven endures. And he keeps his truth for ever; and therefore his promises must be fulfilled to them that trust in him. Fear not.
Albert Barnes: Notes on the Bible - 1834
146:5: Happy is he that hath the God of Jacob for his help - Who may rely for protection on the God who defended Jacob in his travels and dangers. Or, perhaps the word Jacob is used here collectively to denote Israel - the Jewish people: the God whom they adore and worship, rather than the gods of the pagan. Compare Psa 144:15, note; Psa 54:4, note.
Whose hope is in the Lord his God - In Yahweh, worshipped as his God. That is, who truly worships Yahweh, or makes Yahweh his God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
146:5: Happy: Psa 33:12, Psa 84:12, Psa 144:15; Deu 33:29
the God: Psa 46:7, Psa 46:11, Psa 84:8; Gen 32:24-29, Gen 50:17; Exo 3:6
whose: Psa 39:7, Psa 71:5; Jer 17:7, Jer 17:8; Pe1 1:21
Carl Friedrich Keil and Franz Delitzsch
146:5
Man's help is of no avail; blessed is he (this is the last of the twenty-five אשׁרי of the Psalter), on the contrary, who has the God of Jacob (שׁאל like שׁיהוה in Ps 144:15) as Him in whom is his succour (בּעזרו with Beth essentiae, vid., on Ps 35:2) - he, whose confidence (שׂבר as in Ps 119:116) rests on Jahve, whom he can by faith call his God. Men often are not able to give help although they might be willing to do so: He, however, is the Almighty, the Creator of the heavens, the earth, and the sea, and of all living things that fill these three (cf. Neh 9:6). Men easily change their mind and do not keep their word: He, however, is He who keepeth truth or faithfulness, inasmuch as He unchangeably adheres to the fulfilling of His promises. שׁמר אמת is in form equivalent substantially to שׁמר חסד and שׁמר הבּרית. And that which He is able to do as being the Almighty, and cannot as being the Truthful One leave undone, is also really His mode of active manifestation made evident in practical proofs: He obtains right for the oppressed, gives bread to the hungry, and consequently proves Himself to be the succour of those who suffer wrong without doing wrong, and as the provider for those who look for their daily bread from His gracious hand. With השּׁמר, the only determinate participle, the faithfulness of God to His promises is made especially prominent.
John Gill
146:5 Happy is he that hath the God of Jacob for his help,.... The God of the patriarch Jacob, the Messiah, who is that God that fed him all his life, the Angel that redeemed him from all evil, with whom in the form of a man he wrestled, when he had power over God, and saw him face to face; the God of the posterity of Jacob, the Angel of Jehovah's presence, who went before them by day and night in the wilderness, and saved and carried them all the days of old; the God of spiritual Jacob, or Israel, the church of the chosen, redeemed, and called ones; the God of every Israelite indeed, of every true believer, as he was Thomas's Lord and God: now happy is that man that has him for his help, who helps his servant Israel, all his people out of the sad estate of sin and misery into which they are brought; helps them to all the blessings of grace, and to all the supplies of it in their time of need; helps them under all their infirmities, temptations, and afflictions; helps them in all their way to heaven, and against every enemy of their souls; and at last helps them to everlasting glory and happiness;
whose hope is in the Lord his God; in Immanuel, God with us, God manifest in the flesh; Christ the hope of Israel, and the Saviour thereof; who is our hope, and in all his people the hope of glory; not only the author and giver of the grace of hope, but the object, ground, and foundation of it: now happy is that man whose hope alone is in him; who hopes for salvation, pardon, righteousness, and eternal life, through him, and him only; such are safe and secure, who, as prisoners of hope, turn to him their strong hold; those shall want no good thing that hope and trust in him; they have peace now through his blood and righteousness, and shall be saved with an everlasting salvation; see Jer 17:7.
145:6145:6: Որ արար զերկինս եւ զերկիր, զծով եւ զամենայն որ է՛ ՚ի նոսա[7750]։ [7750] Ոմանք.Ո արար զեր՛՛։
6 Նա, որ ստեղծեց երկինքն ու երկիրը, ծովն ու դրանց մէջ եղած ամէն ինչ,
6 Որ երկինքը ու երկիրը, Ծովն ու բոլոր անոնց մէջ եղածները ստեղծեց։Ճշմարտութիւնը կը պահէ յաւիտեան,
Որ արար զերկինս եւ զերկիր, զծով եւ զամենայն որ է ի նոսա. ո պահէ զճշմարտութիւն յաւիտեան:

145:6: Որ արար զերկինս եւ զերկիր, զծով եւ զամենայն որ է՛ ՚ի նոսա[7750]։
[7750] Ոմանք.Ո արար զեր՛՛։
6 Նա, որ ստեղծեց երկինքն ու երկիրը, ծովն ու դրանց մէջ եղած ամէն ինչ,
6 Որ երկինքը ու երկիրը, Ծովն ու բոլոր անոնց մէջ եղածները ստեղծեց։Ճշմարտութիւնը կը պահէ յաւիտեան,
zohrab-1805▾ eastern-1994▾ western am▾
145:6145:6 сотворившего небо и землю, море и все, что в них, вечно хранящего верность,
145:6 τὸν ο the ποιήσαντα ποιεω do; make τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land τὴν ο the θάλασσαν θαλασσα sea καὶ και and; even πάντα πας all; every τὰ ο the ἐν εν in αὐτοῖς αυτος he; him τὸν ο the φυλάσσοντα φυλασσω guard; keep ἀλήθειαν αληθεια truth εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
145:6 וֶ we וְ and עֱז֣וּז ʕᵉzˈûz עֱזוּז power נֹורְאֹתֶ֣יךָ nôrᵊʔōṯˈeʸḵā ירא fear יֹאמֵ֑רוּ yōmˈērû אמר say וּו *û וְ and גְדוּלָּתְךָ֥גדולתיך *ḡᵊḏûllāṯᵊḵˌā גְּדוּלָּה greatness אֲסַפְּרֶֽנָּה׃ ʔᵃsappᵊrˈennā ספר count
145:6. qui fecit caelos et terram mare et omnia quae in eis suntWho made heaven and earth, the sea, and all things that are in them.
6. Which made heaven and earth, the sea, and all that in them is; which keepeth truth for ever:
Which made heaven, and earth, the sea, and all that therein [is]: which keepeth truth for ever:

145:6 сотворившего небо и землю, море и все, что в них, вечно хранящего верность,
145:6
τὸν ο the
ποιήσαντα ποιεω do; make
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
τὴν ο the
γῆν γη earth; land
τὴν ο the
θάλασσαν θαλασσα sea
καὶ και and; even
πάντα πας all; every
τὰ ο the
ἐν εν in
αὐτοῖς αυτος he; him
τὸν ο the
φυλάσσοντα φυλασσω guard; keep
ἀλήθειαν αληθεια truth
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
145:6
וֶ we וְ and
עֱז֣וּז ʕᵉzˈûz עֱזוּז power
נֹורְאֹתֶ֣יךָ nôrᵊʔōṯˈeʸḵā ירא fear
יֹאמֵ֑רוּ yōmˈērû אמר say
וּו
וְ and
גְדוּלָּתְךָ֥גדולתיך
*ḡᵊḏûllāṯᵊḵˌā גְּדוּלָּה greatness
אֲסַפְּרֶֽנָּה׃ ʔᵃsappᵊrˈennā ספר count
145:6. qui fecit caelos et terram mare et omnia quae in eis sunt
Who made heaven and earth, the sea, and all things that are in them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
146:6: Which made heaven and earth ... - Who is the true God, the Creator of all things. Happy is he who can address the God who called all this wondrous universe into being, and who sustains all by his power, as his God.
Which keepeth truth for ever - Who is always true to his promises. In this verse there are two reasons given why the lot of the people of God would be a happy one:
(1) That Yahweh is the true God, the Creator of all things, and, therefore, able to protect and provide for them.
(2) That he is faithful, and may always be relied on.
Idol-gods have no power, and every reliance placed on them is a vain reliance; people are often false and cannot be trusted, but Yahweh has infinite power, and every promise that he makes will be fulfilled; all that he says is eternally and unchangeably true. The reasons for trusting in him, or the reasons why they who trust in him are "happy," are further stated in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
146:6: made heaven: Psa 33:6, Psa 136:5, Psa 136:6, Psa 148:5, Psa 148:6; Gen 1:1; Jer 10:11, Jer 10:12, Jer 32:17; Joh 1:3; Col 1:16; Rev 14:7
the sea: Psa 95:5; Exo 20:11; Job 38:8-11; Pro 8:28, Pro 8:29
keepeth truth: Psa 89:2, Psa 89:33, Psa 98:3, Psa 100:5; Deu 7:9; Dan 9:4; Mic 7:20; Joh 10:34; Tit 1:2; Heb 6:18
Geneva 1599
146:6 Which made (d) heaven, and earth, the sea, and all that therein [is]: which keepeth truth for ever:
(d) He encourages the godly to trust only in the Lord, both in his power's ability to deliver them from all danger, and for his promise sake, as his will is most ready to do it.
John Gill
146:6 Which made heaven and earth, the sea, and all that therein is,.... This and the following verses are a description of that divine Person, even Christ, who is the help and hope of his people; and every character of him is a reason for faith and hope in him; all things are made by him, which are in the whole compass of creation, the heaven, earth, and sea, and all in them; the fowls of the airy heaven; the sun, moon, and stars, the hosts of the starry heavens; and the angels, the inhabitants of the third heaven; the beasts of the field, and cattle of a thousand hills; and man, the chief of God's works on earth; and the innumerable fishes of the sea, great and small; and he that made all these, what is it he cannot do? he must be the mighty God, and a mighty Saviour, and the proper object of trust and hope; see Jn 1:1;
which keepeth truth for ever; the truth of doctrine, who as Mediator is full of it, and by whom it came; and, as the Prophet of the church, concealed it not, from the great congregation, the law of truth being in his lips, as the antitype of Levi; the truth of the promises, which are all yea and amen in him; every promise being made to him, and being in him, as the promise of eternal life, with all others, which are safely kept by him, and he will see them performed; the truth of all his engagements with his Father, as the surety of his people; to take their nature, obey, suffer, and die for them, which he has truly and punctually made good, being faithful to him that appointed him; and the truth of all his sayings, concerning his presence with his church and ministers unto the end of the world, and of whatsoever should befall them, from his resurrection and ascension to his second coming.
John Wesley
146:6 For ever - Both because he liveth for ever to fulfil his promises, and because he is eternally faithful.
145:7145:7: Պահէ զճշմարտութիւն յաւիտեան, եւ առնէ իրաւունս զրկելոց։ Տայ հա՛ց քաղցելոց[7751], [7751] Ոմանք.Ո պահէ զճշմարտութիւն Յակոբայ յաւիտեան, եւ։
7 Նա, որ յաւիտեան պահպանում է ճշմարտութիւնը, եւ զրկեալներին արդարութիւն շնորհում. Տէրը հաց է տալիս քաղցածներին եւ արձակում բանտարկեալներին:
7 Իրաւունք կ’ընէ զրկուածներուն Ու հաց կու տայ անօթիներուն։Տէրը կ’արձակէ կապուածները,
եւ առնէ իրաւունս զրկելոց. տայ հաց քաղցելոց, եւ արձակէ զկապեալս Տէր:

145:7: Պահէ զճշմարտութիւն յաւիտեան, եւ առնէ իրաւունս զրկելոց։ Տայ հա՛ց քաղցելոց[7751],
[7751] Ոմանք.Ո պահէ զճշմարտութիւն Յակոբայ յաւիտեան, եւ։
7 Նա, որ յաւիտեան պահպանում է ճշմարտութիւնը, եւ զրկեալներին արդարութիւն շնորհում. Տէրը հաց է տալիս քաղցածներին եւ արձակում բանտարկեալներին:
7 Իրաւունք կ’ընէ զրկուածներուն Ու հաց կու տայ անօթիներուն։Տէրը կ’արձակէ կապուածները,
zohrab-1805▾ eastern-1994▾ western am▾
145:7145:7 творящего суд обиженным, дающего хлеб алчущим. Господь разрешает узников,
145:7 ποιοῦντα ποιεω do; make κρίμα κριμα judgment τοῖς ο the ἀδικουμένοις αδικεω injure; unjust to διδόντα διδωμι give; deposit τροφὴν τροφη nourishment; provisions τοῖς ο the πεινῶσιν πειναω hungry κύριος κυριος lord; master λύει λυω let loose; untie πεπεδημένους πεδαω bind with fetters; bind fast
145:7 זֵ֣כֶר zˈēḵer זֵכֶר mention רַב־ rav- רַב much טוּבְךָ֣ ṭûvᵊḵˈā טוּב best יַבִּ֑יעוּ yabbˈîʕû נבע bubble וְ wᵊ וְ and צִדְקָתְךָ֥ ṣiḏqāṯᵊḵˌā צְדָקָה justice יְרַנֵּֽנוּ׃ yᵊrannˈēnû רנן cry of joy
145:7. et custodit veritatem in sempiternum qui facit iudicium calumniam sustinentibus et dat panem esurientibus Dominus solvit vinctosWho keepeth truth for ever: who executeth judgment for them that suffer wrong: who giveth food to the hungry. The Lord looseth them that are fettered:
7. Which executeth judgment for the oppressed; which giveth food to the hungry: the LORD looseth the prisoners;
Which executeth judgment for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners:

145:7 творящего суд обиженным, дающего хлеб алчущим. Господь разрешает узников,
145:7
ποιοῦντα ποιεω do; make
κρίμα κριμα judgment
τοῖς ο the
ἀδικουμένοις αδικεω injure; unjust to
διδόντα διδωμι give; deposit
τροφὴν τροφη nourishment; provisions
τοῖς ο the
πεινῶσιν πειναω hungry
κύριος κυριος lord; master
λύει λυω let loose; untie
πεπεδημένους πεδαω bind with fetters; bind fast
145:7
זֵ֣כֶר zˈēḵer זֵכֶר mention
רַב־ rav- רַב much
טוּבְךָ֣ ṭûvᵊḵˈā טוּב best
יַבִּ֑יעוּ yabbˈîʕû נבע bubble
וְ wᵊ וְ and
צִדְקָתְךָ֥ ṣiḏqāṯᵊḵˌā צְדָקָה justice
יְרַנֵּֽנוּ׃ yᵊrannˈēnû רנן cry of joy
145:7. et custodit veritatem in sempiternum qui facit iudicium calumniam sustinentibus et dat panem esurientibus Dominus solvit vinctos
Who keepeth truth for ever: who executeth judgment for them that suffer wrong: who giveth food to the hungry. The Lord looseth them that are fettered:
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jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
146:7: Which ewecuteth judgment for the oppressed - For those who suffer by violence or calumny. This may refer to the Israelites, who suffered much by oppression from the Babylonians, and by calumny from the Samaritans, etc., who had prejudiced the king of Persia against them.
Giving food to the hungry - No doubt he fed the poor captives by many displays of his peculiar providence.
The Lord looseth the prisoners - And as he has sustained you so long under your captivity, so will he bring you out of it.
Albert Barnes: Notes on the Bible - 1834
146:7: Which executeth judgment for the oppressed - This is the third reason why the lot of those is a happy one who trust in God. It is because he has power to pronounce and execute a right judgment or sentence in regard to the oppressed and the wronged, and because it is characteristic of his nature that he does thus execute judgment. See the notes at Psa 103:6 : "The Lord executeth right. eousness and judgment for all that are oppressed."
Which giveth food to the hungry - See the notes at Psa 107:9 : "For he satisfieth the longing soul, and filleth the hungry soul with goodness." This is the fourth reason why they who confide in God are happy. Compare Luk 1:53 : "He hath filled the hungry with good things."
The Lord looseth the prisoners - This is the fifth reason why they who trust in the Lord are "happy." Compare the notes at Psa 68:6 : "He bringeth out those which are bound with chains." See also the notes at Psa 107:10 : "Being bound in affliction and iron." Compare Job 36:8-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
146:7: executeth: Psa 9:16, Psa 10:14, Psa 10:15, Psa 10:18, Psa 12:5, Psa 72:4, Psa 103:6; Pro 22:22, Pro 22:23, Pro 23:10, Pro 23:11; Isa 9:4; Mal 3:5
which giveth food: Psa 107:9, Psa 136:25, Psa 145:15, Psa 145:16; Jer 31:14; Luk 1:53, Luk 9:17
looseth: Psa 68:6, Psa 105:17-20, Psa 107:10, Psa 107:14-16, Psa 142:7; Isa 61:1; Zac 9:11, Zac 9:12; Luk 4:18; Act 5:19, Act 16:26
Carl Friedrich Keil and Franz Delitzsch
146:7
The five lines beginning with Jahve belong together. Each consists of three words, which in the main is also the favourite measure of the lines in the Book of Job. The expression is as brief as possible. התּיר is transferred from the yoke and chains to the person himself who is bound, and פּקח is transferred from the eyes of the blind to the person himself. The five lines celebrate the God of the five-divisioned Tra, which furnishes abundant examples for these celebrations, and is directed with most considerate tenderness towards the strangers, orphans, and widows in particular. The orphan and the widow, says the sixth line, doth He recover, strengthen (with reference to עודד see Ps 20:9; Ps 31:12). Valde gratus mihi est hic Psalmus, Bakius observes, ob Trifolium illud Dei: Advenas, Pupillos, et Viduas, versu uno luculentissime depictum, id quod in toto Psalterio nullibi fit. Whilst Jahve, however, makes the manifold sorrows of His saints to have a blessed issue, He bends (יאוּת) the way of the wicked, so that it leads into error and ends in the abyss (Ps 1:6). This judicial manifestation of Jahve has only one line devoted to it. For He rules in love and in wrath, but delights most of all to rule in love. Jahve is, however, the God of Zion. The eternal duration of His kingdom is also the guarantee for its future glorious completion, for the victory of love. Hallelujah!
Geneva 1599
146:7 Which executeth judgment (e) for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners:
(e) Whose faith and patience for a while he tries but at length he punishes the adversaries, that he may be known to be the judge of the world.
John Gill
146:7 Which executeth judgment for the oppressed,.... All judgment being committed to Christ as Mediator, he executes it on the behalf of his oppressed ones, and breaks in pieces their oppressors; being oppressed with sin, and lying under the power of it, he condemned it in his flesh, wrought out a righteousness to justify from it, and redeemed them from all their iniquities; being oppressed by Satan, and led captive by him, he took them as a prey from the mighty, and led captivity captive; and, when oppressed by the world, he is on their side and takes their part, and thoroughly pleads their cause, and suffers no weapon formed against them to prosper; and will before long destroy antichrist and his followers, and bring down his judgments on them, so that men of the earth shall no more oppress; and especially at the last judgment, he, the righteous Judge, will render tribulation to them that have troubled his people, and set the crown of righteousness on their heads; see Ps 10:18;
which giveth food to the hungry: in a literal sense he gave manna and quails to the hungry Israelites in the wilderness, fed five thousand with five loaves and two small fishes, and four thousand with seven loaves and a few fishes, when here on earth; and in a spiritual sense, to such as are in a starving and famishing condition, and hunger and thirst after righteousness, he gives himself, the bread of life, and his grace, the water of life; he gives them to eat of the hidden manna, and of the tree of life; he gives them his word, his Gospel, which is milk for babes and meat for strong men; he gives them his ordinances, which are a feast of fat things, and so he tills and satisfies their hungry souls;
the Lord looseth the prisoners: such as were bound by diseases and infirmities of body, he loosed in the days of his flesh here; and some that were held with the cords of death he raised from the dead, Lk 13:11; and his people, who are in a spiritual sense prisoners of sin, Satan, and the law, being shut up and held under by them, he proclaims liberty to them, and the opening the prison to them that are bound; he opens the prison doors, and says to the prisoners, Go forth; he delivers them from the power of sin, the slavery of Satan, and the bondage of the law, and brings them into a state of liberty, Is 61:1; yea, all the prisoners in the grave he will loose at the last day; he has the key of hell and death, and will open those prisons and set them free; they shall come forth, some to the resurrection of life, and others to the resurrection of damnation.
145:8145:8: եւ արձակէ՛ զկապեալս Տէր։ Տէր բանայ զաչս կուրաց, եւ կանգնէ զգլորեալս։ Տէր սիրէ զարդարս[7752], [7752] Ոմանք.Զգլորեալս Տէր։
8 Տէրը բացում է կոյրերի աչքերը, Տէրը ոտքի է կանգնեցնում գլորուածներին: Սիրում է Տէրն արդարներին:
8 Տէրը կը բանայ կոյրերուն աչքերը, Տէրը կը կանգնեցնէ վար ծռածները, Տէրը կը սիրէ արդարները,
Տէր բանայ զաչս կուրաց, եւ կանգնէ զգլորեալս Տէր. Տէր սիրէ զարդարս:

145:8: եւ արձակէ՛ զկապեալս Տէր։ Տէր բանայ զաչս կուրաց, եւ կանգնէ զգլորեալս։ Տէր սիրէ զարդարս[7752],
[7752] Ոմանք.Զգլորեալս Տէր։
8 Տէրը բացում է կոյրերի աչքերը, Տէրը ոտքի է կանգնեցնում գլորուածներին: Սիրում է Տէրն արդարներին:
8 Տէրը կը բանայ կոյրերուն աչքերը, Տէրը կը կանգնեցնէ վար ծռածները, Տէրը կը սիրէ արդարները,
zohrab-1805▾ eastern-1994▾ western am▾
145:8145:8 Господь отверзает очи слепым, Господь восставляет согбенных, Господь любит праведных.
145:8 κύριος κυριος lord; master ἀνορθοῖ ανορθοω straighten up κατερραγμένους καταρρηγνυμι lord; master σοφοῖ σοφος wise τυφλούς τυφλος blind κύριος κυριος lord; master ἀγαπᾷ αγαπαω love δικαίους δικαιος right; just
145:8 חַנּ֣וּן ḥannˈûn חַנּוּן gracious וְ wᵊ וְ and רַח֣וּם raḥˈûm רַחוּם compassionate יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֶ֥רֶךְ ʔˌereḵ אָרֵךְ long אַ֝פַּ֗יִם ˈʔappˈayim אַף nose וּ û וְ and גְדָל־ ḡᵊḏol- גָּדֹול great חָֽסֶד׃ ḥˈāseḏ חֶסֶד loyalty
145:8. Dominus inluminat caecos Dominus erigit adlisos Dominus diligit iustosThe Lord enlighteneth the blind. The Lord lifteth up them that are cast down: the Lord loveth the just.
8. The LORD openeth the blind; the LORD raiseth up them that are bowed down; the LORD loveth the righteous;
The LORD openeth [the eyes of] the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous:

145:8 Господь отверзает очи слепым, Господь восставляет согбенных, Господь любит праведных.
145:8
κύριος κυριος lord; master
ἀνορθοῖ ανορθοω straighten up
κατερραγμένους καταρρηγνυμι lord; master
σοφοῖ σοφος wise
τυφλούς τυφλος blind
κύριος κυριος lord; master
ἀγαπᾷ αγαπαω love
δικαίους δικαιος right; just
145:8
חַנּ֣וּן ḥannˈûn חַנּוּן gracious
וְ wᵊ וְ and
רַח֣וּם raḥˈûm רַחוּם compassionate
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אֶ֥רֶךְ ʔˌereḵ אָרֵךְ long
אַ֝פַּ֗יִם ˈʔappˈayim אַף nose
וּ û וְ and
גְדָל־ ḡᵊḏol- גָּדֹול great
חָֽסֶד׃ ḥˈāseḏ חֶסֶד loyalty
145:8. Dominus inluminat caecos Dominus erigit adlisos Dominus diligit iustos
The Lord enlighteneth the blind. The Lord lifteth up them that are cast down: the Lord loveth the just.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
146:8: Openeth the eyes of the blind - He brings us out of our prison-house, from the shadow of death, and opens our eyes that we may behold the free light of the day. And it is the Lord only that can open the eyes of any son of Adam, and give him to see his wretchedness, and where help and salvation may be found.
Raiseth them that are bowed down - Through a sense of their guilt and sinfulness.
The Lord loveth the righteous - These he makes partakers of a Divine nature; and he loves those who bear his own image.
Albert Barnes: Notes on the Bible - 1834
146:8: The Lord openeth the eyes of the blind - This is the sixth reason for what is stated as to the blessedness of those who put their trust in the Lord. The language here would be applicable to bodily or to mental blindness. Compare the notes at Psa 119:18 : "Open thou mine eyes, that I may behold wondrous things out of thy law." See also the notes at Isa 35:5 : "Then the eyes of the blind shall be opened."
The Lord raiseth them that are bowed down - This is the seventh reason why they are happy who trust in the Lord. It is that those who are crushed and bowed down under the weight of care, trouble, and calamity, are raised up by him, or are sustained and comforted. See the notes at Psa 145:14 : "The Lord upholdeth all that fall, and raiseth up all those that be bowed down."
The Lord loveth the righteous - This is the eighth reason why those who trust in the Lord are happy. It is a characteristic of God, and a foundation for praise, that he loves those who obey law; who do that which is right.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
146:8: openeth: Isa 35:5, Isa 42:16, Isa 42:18; Mat 9:30, Mat 11:5; Luk 18:41, Luk 18:42; John 9:7-33; Act 26:18; Eph 1:18; Pe1 2:9
raiseth: Psa 145:14, Psa 147:6; Luk 13:11-13; Co2 7:6
loveth: Psa 11:7; Deu 33:3; Joh 14:21-23, Joh 16:27
Geneva 1599
146:8 The LORD openeth [the eyes of] the blind: the LORD raiseth them that are bowed down: the LORD (f) loveth the righteous:
(f) Though he visits them with affliction, hunger, imprisonment and such like, yet his fatherly love and pity never fails them, yea rather to his these are signs of his love.
John Gill
146:8 The Lord openeth the eyes of the blind,.... Who are corporeally blind; the eyes of many such were opened by Christ when here on earth, and one who was born blind; and such who are spiritually blind as to any knowledge of divine things, of God in Christ, of the way of life and salvation by Christ, of the Spirit and his operations, of their state and condition by nature, or of the things of the Gospel; the eyes of many such he opens so as to see their sin and danger, their want of righteousness, and need of Christ, and salvation by him; this is usually done by means of the ministry of the word, which is as an eye salve; but the work is Christ's, and a work of almighty power it is; see Is 35:4;
the Lord raiseth them that are bowed down; as he did in a literal sense the poor woman that was bowed together, Lk 13:11, and as he does in a spiritual sense such as are heavy laden with sin, and pressed with the burden of it; that are depressed with Satan's temptations, and labour under sore afflictions and exercises; all which he supports his people under, and delivers them out of; and cheers and refreshes their souls with discoveries of his love and grace unto them; see Ps 145:14;
the Lord loveth the righteous; not self-righteous persons; these are not loved by God the Father, who preferred a publican to one of them; nor by Christ, who came not to call them to repentance; nor by the Spirit, who reproves and convinces men of self-righteousness; nor by angels, who rejoice at one sinner that repents more than over ninety and nine just persons who in their own opinion need no repentance: but such who are righteous through Christ's righteousness imputed to them, and there are none righteous in any other way; and these Christ loves, not for any righteousness in them, or done by them; nor does his love flow from his own righteousness upon them, for he loved them from all eternity; and his engaging and undertaking to work out a righteousness for them, and the bringing in of that righteousness, were the fruits and effects of his love to them, and evidences of it; he suffered for them when they were in themselves unjust; he died for them when sinners, ungodly, and enemies; nevertheless, as they are clothed with his perfect righteousness, and are introduced unto him and presented before him in this raiment of needle work, this clothing of wrought gold, this fine linen clean and white; he takes delight and pleasure in them, and they appear a glorious church, without spot or wrinkle, or any such thing.
145:9145:9: Տէր պահէ զպանդուխտս. զորբս եւ զայրիս ընդունի՛ Տէր, եւ զճանապարհս ամպարշտաց կորուսանէ[7753]։ [7753] Ոմանք.Տէր սիրէ զպանդուխտս։
9 Տէրը պահպանում է պանդուխտներին, Տէրն ընդունում է որբերին ու այրիներին, եւ կործանում ճանապարհներն ամբարիշտների:
9 Տէրը կը պահէ պանդուխտները, Կը հաստատէ որբն ու որբեւայրին, Բայց ամբարիշտներուն ճամբան կը ծռէ։
Տէր պահէ զպանդուխտս. զորբս եւ զայրիս ընդունի Տէր, եւ զճանապարհս ամպարշտաց կորուսանէ:

145:9: Տէր պահէ զպանդուխտս. զորբս եւ զայրիս ընդունի՛ Տէր, եւ զճանապարհս ամպարշտաց կորուսանէ[7753]։
[7753] Ոմանք.Տէր սիրէ զպանդուխտս։
9 Տէրը պահպանում է պանդուխտներին, Տէրն ընդունում է որբերին ու այրիներին, եւ կործանում ճանապարհներն ամբարիշտների:
9 Տէրը կը պահէ պանդուխտները, Կը հաստատէ որբն ու որբեւայրին, Բայց ամբարիշտներուն ճամբան կը ծռէ։
zohrab-1805▾ eastern-1994▾ western am▾
145:9145:9 Господь хранит пришельцев, поддерживает сироту и вдову, а путь нечестивых извращает.
145:9 κύριος κυριος lord; master φυλάσσει φυλασσω guard; keep τοὺς ο the προσηλύτους προσηλυτος proselyte ὀρφανὸν ορφανος orphaned καὶ και and; even χήραν χηρα widow ἀναλήμψεται αναλαμβανω take up; take along καὶ και and; even ὁδὸν οδος way; journey ἁμαρτωλῶν αμαρτωλος sinful ἀφανιεῖ αφανιζω obscure; hide
145:9 טֹוב־ ṭôv- טֹוב good יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH לַ la לְ to † הַ the כֹּ֑ל kkˈōl כֹּל whole וְ֝ ˈw וְ and רַחֲמָ֗יו raḥᵃmˈāʸw רַחֲמִים compassion עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole מַעֲשָֽׂיו׃ maʕᵃśˈāʸw מַעֲשֶׂה deed
145:9. Dominus custodit advenas pupillum et viduam suscipiet et viam impiorum conteretThe Lord keepeth the strangers, he will support the fatherless and the widow: and the ways of sinners he will destroy.
9. The LORD preserveth the strangers; he upholdeth the fatherless and widow; but the way of the wicked he turneth upside down.
The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down:

145:9 Господь хранит пришельцев, поддерживает сироту и вдову, а путь нечестивых извращает.
145:9
κύριος κυριος lord; master
φυλάσσει φυλασσω guard; keep
τοὺς ο the
προσηλύτους προσηλυτος proselyte
ὀρφανὸν ορφανος orphaned
καὶ και and; even
χήραν χηρα widow
ἀναλήμψεται αναλαμβανω take up; take along
καὶ και and; even
ὁδὸν οδος way; journey
ἁμαρτωλῶν αμαρτωλος sinful
ἀφανιεῖ αφανιζω obscure; hide
145:9
טֹוב־ ṭôv- טֹוב good
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
לַ la לְ to
הַ the
כֹּ֑ל kkˈōl כֹּל whole
וְ֝ ˈw וְ and
רַחֲמָ֗יו raḥᵃmˈāʸw רַחֲמִים compassion
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
מַעֲשָֽׂיו׃ maʕᵃśˈāʸw מַעֲשֶׂה deed
145:9. Dominus custodit advenas pupillum et viduam suscipiet et viam impiorum conteret
The Lord keepeth the strangers, he will support the fatherless and the widow: and the ways of sinners he will destroy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
146:9: Preserveth the strangers - He has preserved you strangers in a strange land, where you have been in captivity for seventy years; and though in an enemy's country, he has provided for the widows and orphans as amply as if he had been in the promised land.
The way of the wicked he turneth upside down - He subverts, turns aside. They shall not do all the wickedness they wish; they shall not do all that is in their power. In their career he will either stop them, turn them aside, or overturn them.
Albert Barnes: Notes on the Bible - 1834
146:9: The Lord preserveth the strangers - He regards them with interest; he defends and guides them. This is the ninth reason why those who trust in the Lord are happy. The stranger - away from home and friends; with no one to feel an interest in him or sympathy for him; with the feeling that he is forsaken; with no one on whom he can call for sympathy in distress - may find in God one who will regard his condition; who will sympathize with him; who is able to protect and befriend him. Compare Exo 12:49; Exo 22:21; Exo 23:9; Lev 19:33; Deu 1:16; Deu 10:18-19; Isa 56:3, Isa 56:6.
He relieveth the fatherless and widow - He is their friend. This is the tenth reason why those who put their trust in the Lord are happy. It is that God is the Friend of those who have no earthly protector. See the notes at Psa 68:5 : "A father of the fatherless, and a judge of the widows, is God in his holy habitation."
But the way of the wicked he turneth upside down - He overturns their plans; defeats their schemes; makes their purposes accomplish what they did not intend they should accomplish. The Hebrew word here means to bend, to curve, to make crooked, to distort; then, to overturn, to turn upside down. The same word is applied to the conduct of the wicked, in Psa 119:78 : "They dealt perversely with me." The idea here is, that their path is not a straight path; that God makes it a crooked way; that they are diverted from their design; that through them he accomplishes purposes which they did not intend; that he pRev_ents their accomplishing their own designs; and that he will make their plans subservient to a higher and better purpose than their own. This is the eleventh reason why those who put their trust in God are happy. It is that God is worthy of confidence and love, because he has all the plans of wicked men entirely under his control.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
146:9: preserveth: Psa 68:5; Deu 10:18, Deu 10:19, Deu 16:11; Pro 15:25; Jer 49:11; Hos 14:3; Mal 3:5; Jam 1:27
the way: Psa 18:26, Psa 83:13-17, Psa 145:20, Psa 147:6; Sa2 15:31, Sa2 17:23; Est 5:14, Est 7:10; Est 9:25; Pro 4:19; Job 5:12-14; Co1 3:19
Geneva 1599
146:9 The LORD preserveth the (g) strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.
(g) Meaning, all who are destitute of worldly means and help.
John Gill
146:9 The Lord preserveth the strangers,.... The life of them, as he did the daughter of: the Greek, a Syrophenician woman, and a Samaritan, by healing them of their diseases, Mk 7:26; and in a spiritual sense he preserves the lives and saves the souls of his people among the Gentiles, who are aliens from the commonwealth of Israel, and strangers to the covenant of promise; for these he laid down his life a ransom, and became the propitiation for their sins; to these he sends his Gospel, which is the power of God to salvation unto them;
he relieveth the fatherless and widow; in their distresses and troubles, who have no helper; a wonderful instance of his relieving a widow, in the most disconsolate circumstances, we have in raising the widow of Nain's son to life, and restoring him to his mother, Lk 7:12; in him "the fatherless", and all that in a spiritual sense are destitute of help in the creatures, and see they are so, "find mercy"; nor will he leave his people comfortless, or as orphans and fatherless ones, but will and does come and visit them, relieve and supply them with everything convenient for them; though his church here on earth may seem to be as a widow, he being in heaven at the right hand of God, yet he cares for her in the wilderness, and provides for her support, where she is nourished with the word and ordinances, and will be until he comes again; see Hos 14:3;
but the way of the wicked he turneth upside down; so that they cannot find it; nor their hands perform their enterprise; their schemes and counsels are all confounded and blasted by him, and all their policy and power are not able to prevail against his church and people; see Ps 1:6.
145:10145:10: Թագաւորեսցէ Տէր յաւիտեան, Աստուած քո Սիովն ազգէ մինչեւ յազգ։ Տունք. ժ̃։
10 Յաւէտ պիտի թագաւորի Տէրը, քո Աստուածը, Սիո՛ն, սերնդից սերունդ:
10 Տէրը պիտի թագաւորէ յաւիտեան, Քու Աստուածդ, ո՛վ Սիօն, ազգէ մինչեւ ազգ։ Ալէլուիա՜։
Թագաւորեսցէ Տէր յաւիտեան, Աստուած քո, Սիոն, ազգէ մինչեւ յազգ: Ալէլուիա:

145:10: Թագաւորեսցէ Տէր յաւիտեան, Աստուած քո Սիովն ազգէ մինչեւ յազգ։ Տունք. ժ̃։
10 Յաւէտ պիտի թագաւորի Տէրը, քո Աստուածը, Սիո՛ն, սերնդից սերունդ:
10 Տէրը պիտի թագաւորէ յաւիտեան, Քու Աստուածդ, ո՛վ Սիօն, ազգէ մինչեւ ազգ։ Ալէլուիա՜։
zohrab-1805▾ eastern-1994▾ western am▾
145:10145:10 Господь будет царствовать во веки, Бог твой, Сион, в род и род. Аллилуия.
145:10 βασιλεύσει βασιλευω reign κύριος κυριος lord; master εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ὁ ο the θεός θεος God σου σου of you; your Σιων σιων Siōn; Sion εἰς εις into; for γενεὰν γενεα generation καὶ και and; even γενεάν γενεα generation
145:10 יֹוד֣וּךָ yôḏˈûḵā ידה praise יְ֭הוָה [ˈyhwāh] יְהוָה YHWH כָּל־ kol- כֹּל whole מַעֲשֶׂ֑יךָ maʕᵃśˈeʸḵā מַעֲשֶׂה deed וַ֝ ˈwa וְ and חֲסִידֶ֗יךָ ḥᵃsîḏˈeʸḵā חָסִיד loyal יְבָרֲכֽוּכָה׃ yᵊvārᵃḵˈûḵā ברך bless
145:10. regnabit Dominus in aeternum Deus tuus Sion in generationem et generationemThe Lord shall reign for ever: thy God, O Sion, unto generation and generation.
10. The LORD shall reign for ever, thy God, O Zion, unto all generations. Praise ye the LORD.
The LORD shall reign for ever, [even] thy God, O Zion, unto all generations. Praise ye the LORD:

145:10 Господь будет царствовать во веки, Бог твой, Сион, в род и род. Аллилуия.
145:10
βασιλεύσει βασιλευω reign
κύριος κυριος lord; master
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ο the
θεός θεος God
σου σου of you; your
Σιων σιων Siōn; Sion
εἰς εις into; for
γενεὰν γενεα generation
καὶ και and; even
γενεάν γενεα generation
145:10
יֹוד֣וּךָ yôḏˈûḵā ידה praise
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
מַעֲשֶׂ֑יךָ maʕᵃśˈeʸḵā מַעֲשֶׂה deed
וַ֝ ˈwa וְ and
חֲסִידֶ֗יךָ ḥᵃsîḏˈeʸḵā חָסִיד loyal
יְבָרֲכֽוּכָה׃ yᵊvārᵃḵˈûḵā ברך bless
145:10. regnabit Dominus in aeternum Deus tuus Sion in generationem et generationem
The Lord shall reign for ever: thy God, O Sion, unto generation and generation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
146:10: The Lord shall reign for ever - Therefore he can never fail; and he is thy God, O Zion. Hitherto he has helped you and your fathers; and has extended that help from generation to generation. Therefore trust in him and bless the Lord.
Albert Barnes: Notes on the Bible - 1834
146:10: The Lord shall reign for ever - See the notes at Psa 10:16 : "The Lord is King foRev_er and ever" Compare Exo 15:18.
Even thy God, O Zion, unto all generations - As long as the world shall endure. There shall be no change of dynasty as there is in human governments; but the same King shall reign from age to age.
Praise ye the Lord - Hallelu-jah. The psalm closes as it commences. It is a call on all persons to unite in the praise of Yahweh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
146:10: reign: Psa 10:16, Psa 145:13; Exo 15:18; Isa 9:7; Dan 2:44, Dan 6:26, Dan 7:14; Rev 11:15
thy God: Psa 147:12; Isa 12:6, Isa 40:9, Isa 52:7; Joe 3:17
Geneva 1599
146:10 The LORD shall (h) reign for ever, [even] thy God, O Zion, unto all generations. Praise ye the LORD.
(h) He assures the Church that God reigns forever for the preservation of the same.
John Gill
146:10 The Lord shall reign for ever,.... The Messiah, who is King of kings and Lord of lords; and in this he is superior to, them, they reign but for a while, but he for evermore; the throne of majesty and glory on which he sits is for ever and ever; his kingdom is an everlasting kingdom; of his government, and the peace of it, there will be no end; he is King of saints now, and reigns in their hearts, and in his churches, and in the world; and he will reign with his people, and they with him, a thousand years on earth; and then they will reign together to all eternity; see Ps 14:6. Both Jarchi and Kimchi refer this to the Messiah and his kingdom; the note of the former is,
"he shall confirm his kingdom in the redemption or salvation of his children;''
and of the latter,
"it shall be said he is King over all, after he has executed judgment on the wicked in the valley of Jehoshaphat;''
even thy God, O Zion, unto, all generations; he who is Zion's God is Zion's King, head over all things to the church; and this is her joy and comfort in every age, that her God and her King reigns, and will reign for evermore; and especially in a glorious manner in the latter day; see Is 52:7; and as all this is a solid ground and foundation of truth in the Lord, and serves to encourage saints to make him their help and hope; and shows how happy they are that have him as such; so it is matter of praise and thanksgiving: hence it follows,
praise ye the Lord; or "hallelujah"; and so the psalm ends as it began.