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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Надписание псалма указывает как на писателя - Давида, так и на способ исполнения, на вокально-музыкальное исполнение, причем музыка здесь занимает главное место ("Псалом. Песнь"). Время и повод написания можно определить по содержанию псалма. В псалме описывается торжественное шествие (25-27: ст.) пред Кивотом Завета (27: и 2: ст.), в котором принимал участие весь еврейский народ (27:-29). При этом несении Ковчега в Иерусалим (19: ст.) с востока (5: ст.), Господь восхваляется за все свои многочисленные блага, дарованные еврейскому народу: назначение ему Палестины для обитания, дарование закона Моисеева и, особенно, победы над врагами. Воспевание Бога, как Всемогущего, существа грозного и непобедимого для врагов и изображение ликования евреев по поводу какой-то победы, сопровождавшейся богатой добычей (12-15: ст.), составляют главное содержание псалма и основной его тон. Эта особенность свидетельствует, что псалом написан после какого-либо поражения сильных врагов, почему нельзя здесь видеть изображение мирного торжества, напр., вроде перенесения Кивота из Кариаф-Иарима. Такой победой могла быть одержанная Давидом над сиро-аммонитянами, самыми сильными его врагами.

Этот псалом, за необыкновенную сжатость выражения мыслей, недостаточную ясность текста, обилие образов, считался самым трудным для объяснения, и даже непреодолимым, почему называли его "крестом для умов и укором для толковников".

Да восстанет Бог и рассеет врагов, как дым. Праведники же да возрадуются (2-4). Пойте Господу, Который является отцом сирых (5-6). Он освободил узников от оков, провел через пустыню до Синая (7:-8). Бог в нужде подкреплял свой народ, обращал в бегство врагов последнего и назначил для мирной и счастливой жизни уделы своему народу (9-15). Тщетна зависть высоких гор Сиону, так как Господь на нем останется пребывать навсегда (16-17). Господь всемогущ: у Него тьмы колесниц и Он вошел на высоту пленив плен (18-19). Будем благословлять Господа, нашего спасителя, Который сокрушит всех своих врагов, куда бы они ни скрывались (20-24). Этот грозный и великий Господь торжественно входит в Иерусалим, сопровождаемый хором певцов и музыкой, окруженный предводителями колен (25-28). Утверди, Господи, Твое покровительство Иерусалиму. Тебе здесь будут приносить дары египтяне и другие цари (29-32). Царства земные! Воспевайте Господа, покровителя Израиля, которому он даст силу и крепость (33-36).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This is a most excellent psalm, but in many places the genuine sense is not easy to come at; for in this, as in some other scriptures, there are things dark and hard to be understood. It does not appear when, or upon what occasion, David penned this psalm; but probably it was when, God having given him rest from all his enemies round about, he brought the ark (which was both the token of God's presence and a type of Christ's mediation) from the house of Obed-edom to the tent he had pitched for it in Zion; for the first words are the prayer which Moses used at the removing of the ark, Num. x. 35. From this he is led, by the Spirit of prophecy, to speak glorious things concerning the Messiah, his ascension into heaven, and the setting up of his kingdom in the world. I. He begins with prayer, both against God's enemies (ver. 1, 2) and for his people, ver. 3. II. He proceeds to praise, which takes up the rest of the psalm, calling upon all to praise God (ver. 4, 26, 32) and suggesting many things as matter for praise. 1. The greatness and goodness of God, ver. 4-6. 2. The wonderful works God had wrought for his people formerly, bringing them through the wilderness (ver. 7, 8), settling them in Canaan (ver. 9, 10), giving them victory over their enemies (ver. 11, 12), and delivering them out of the hands of their oppressors, ver. 13, 14. 3. The special presence of God in his church, ver. 15-17. 4. The ascension of Christ (ver. 18) and the salvation of his people by him, ver. 19, 20. 5. The victories which Christ would obtain over his enemies, and the favours he would bestow upon his church, ver. 21-28. 6. The enlargement of the church by the accession of the Gentiles to it, ver. 29-31. And so he concludes the psalm with an awful acknowledgment of the glory and grace of God, ver. 32-35. With all these great things we should endeavour to be duly affected in singing this psalm.
Adam Clarke: Commentary on the Bible - 1831
The psalmist calls upon God to arise, bless his people, and scatter his enemies, Psa 68:1-3; exhorts them to praise him for has greatness, tenderness, compassion, and judgments, Psa 68:4-6; describes the grandeur of his march when he went forth in the redemption of his people, Psa 68:7, Psa 68:8; how he dispensed his blessings, Psa 68:9, Psa 68:10; what he will still continue to do in their behalf, Psa 68:11-13; the ejects produced by the manifestation of God's majesty, Psa 68:14-18; he is praised for has goodness, Psa 68:19, Psa 68:20; for his judgments, Psa 68:21-23; he tells in what manner the Divine worship was conducted, Psa 68:24-27; how God is to be honored, Psa 68:28-31; all are invited to sing his praises, and extol his greatness, Psa 68:32-35.
In the title of this Psalm there is nothing particular to be remarked. It is probable that this Psalm, or a part of it at least, might have been composed by Moses, to be recited when the Israelites journeyed. See Num 10:35; and that David, on the same model, constructed this Psalm. It might have been sung also in the ceremony of transporting the ark from Kirjath-jearim, to Jerusalem; or from the house of Obed-edom to the tabernacle erected at Sion.
I know not how to undertake a comment on this Psalm: it is the most difficult in the whole Psalter; and I cannot help adopting the opinion of Simon De Muis: In hoc Psalmo tot ferme scopuli, tot labyrinthi, quot versus, quot verba. Non immerito crux ingeniorum, et interpretum opprobrium dici potest. "In this Psalm there are as many precipices and labyrinths as there are verses or words. It may not be improperly termed, the torture of critics, and the reproach of commentators." To attempt any thing new on it would be dangerous; and to say what has been so often said would be unsatisfactory. I am truly afraid to fall over one of those precipices, or be endlessly entangled and lost in one of these labyrinths. There are customs here referred to which I do not fully understand; there are words whose meaning I cannot, to my own satisfaction, ascertain; and allusions which are to me inexplicable. Yet of the composition itself I have the highest opinion: it is sublime beyond all comparison; it is constructed with an art truly admirable; it possesses all the dignity of the sacred language; none but David could have composed it; and, at this lapse of time, it would require no small influence of the Spirit that was upon him, to give its true interpretation. I shall subjoin a few notes, chiefly philological; and beg leave to refer the reader to those who have written profusely and laboriously on this sublime Psalm, particularly Venema, Calmet, Dr. Chandler, and the writers in the Critici Sacri.
Albert Barnes: Notes on the Bible - 1834
68:0: This psalm purports to be a psalm of David. It is dedicated to "the chief Musician." See the notes at the Introduction to Psa 4:1-8. There is no reason to doubt the correctness of the title, as there is nothing in the psalm which conflicts with the supposition that David was the author, and as it accords so much, in its scope and language, with his undoubted compositions. On the phrase in the title "A Psalm or Song," see the notes at the title to Psa 65:1-13.
It is not certainly known on what occasion the song was composed. It is evidently, like the eighteenth psalm, a triumphal song designed to celebrate victories which had been achieved; but whether composed to celebrate some particular victory, or in view of all that had been done in subduing the enemies of the people of God, it is impossible now to determine. Prof. Alexander supposes that it was in reference to the victory recorded in Sa2 12:26-31, the last important victory of David's reign. Venema supposes that it was composed on the occasion of removing the ark to Mount Zion, to the place which David had prepared for it. This also is the opinion of Rosenmuller. DeWette inclines to the opinion that it was written in view of the victory over the Ammonites and others, as recorded in 2 Sam. 8-12. There are some things, however, in regard to the time and occasion on which the psalm was composed, which can be determined from the psalm itself.
(1) it is clear that it was not composed before the time of David, because before his time Jerusalem or Zion was not the seat of the royal authority, nor the place of divine worship, which it is evidently supposed to be in the psalm, Psa 68:29.
(2) it was composed when the Hebrew nation was one, or before the separation of the ten tribes and the formation of the kingdom of Israel under Jeroboam, for Benjamin, Judah, Zebulon and Naphtall are especially mentioned as taking part in the solemnities referred to in the psalm, Psa 68:27.
(3) it was consequently before the Babylonian captivity.
(4) it was composed on some occasion of bringing up the ark, and putting it in the place which had been prepared for it, Psa 68:16, Psa 68:24-25. These verses can be best explained on the supposition that the psalm was written on that occasion. Indeed they cannot well be explained on any other supposition.
(5) it was in view of past triumphs; of victories secured in former times; of what God had then done for his people, and especially of what he had done when the ark of the covenant had been placed at the head of the armies of Israel, Psa 68:14. Compare Psa 68:7-8, Psa 68:12, Psa 68:17-18.
(6) it was in anticipation of future triumphs - the triumphs of the true religion; under the feeling and belief that Jerusalem would be the center from which wholesome influences would go out over the world; and that through the influences which would go out from Jerusalem the world would be subdued to God, Psa 68:20-23; 29-31. Compare Isa 2:3.
The psalm was composed, therefore, I apprehend, when the ark was brought up from the house of Obed-edom, and placed in the city of David, in the tent or tabernacle which he had erected for it there: Sa2 6:12; 1 Chr. 15. It is not improbable that other psalms, also, were composed for this occasion, as it was one of great solemnity.
The contents of the psalm accord entirely with this supposition. They are as follows:
I. A prayer that God would arise and scatter all his enemies, Psa 68:1-2.
II. A call on the people to praise God, with reference to his greatness, and to his paternal character, Psa 68:3-6.
III. A reference to what he had done in former times for his people in conducting them from bondage to the promised land, Psa 68:7-14.
IV. A particular reference to the ark, Psa 68:15-18. After it had been lying neglected, God had gone forth with it, and Zion had become distinguished above the hills; the chariots of God had been poured forth; victory had attended its movements; and God had gone up leading captivity captive.
V. The anticipation of future triumphs - the confident expectation of future interposition - as derived from the history of the past, Psa 68:19-23.
VI. A description of the procession on the removing of the ark, Psa 68:24-27.
VII. The anticipation of future triumphs expressed in another form, not that of subjugation by mere power, but of a voluntary submission of kings and nations to God, Psa 68:28-31. Kings would come with presents Psa 68:29; nations - Egypt and Ethiopia - would stretch out their hands to God, Psa 68:31.
VIII. A call on all the nations, in view of these things, to ascribe praise to God, Psa 68:32-35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 68:1, A prayer at the removing of the ark; Psa 68:4, An exhortation to praise God for his mercies; Psa 68:7, for his care of the church; Psa 68:19, for his great works.
Carl Friedrich Keil and Franz Delitzsch

Hymn of War and Victory in the Style of Deborah
Is it not an admirably delicate tact with which the collector makes the מזמור שׁיר Ps 68:1 follow upon the מזמור שׁיר Ps 67:1? The latter began with the echo of the benediction which Moses puts into the mouth of Aaron and his sons, the former with a repetition of those memorable words in which, at the breaking up of the camp, he called upon Jahve to advance before Israel (Num 10:35). "It is in reality," says Hitzig of Psalms 68, "no easy task to become master of this Titan." And who would not agree with him in this remark? It is a Psalm in the style of Deborah, stalking along upon the highest pinnacle of hymnic feeling and recital; all that is most glorious in the literature of the earlier period is concentrated in it: Moses' memorable words, Moses' blessing, the prophecies of Balaam, the Deuteronomy, the Song of Hannah re-echo here. But over and above all this, the language is so bold and so peculiarly its own, that we meet with no less than thirteen words that do no occur anywhere else. It is so distinctly Elohimic in its impress, that the simple Elohim occurs twenty-three times; but in addition to this, it is as though the whole cornucopia of divine names were poured out upon it: יהוה in Ps 68:17; אדני six times; האל twice; שׁדּי in Ps 68:15; יהּ in Ps 68:5; אדני יהוה in Ps 68:21; אלהים yh in Ps 68:19; so that this Psalm among all the Elohimic Psalms is the most resplendent. In connection with the great difficulty that is involved in it, it is no wonder that expositors, more especially the earlier expositors, should differ widely in their apprehension of it as a whole or in separate parts. This circumstance has been turned to wrong account by Ed. Reuss in his essay, "Der acht-und-sechzigste Psalm, Ein Denkmal exegetischer Noth und Kunst zu Ehren unsrer ganzen Zunft, Jena, 1851," for the purpose of holding up to ridicule the uncertainty of Old Testament exegesis, as illustrated in this Psalm.
The Psalm is said, as Reuss ultimately decides, to have been written between the times of Alexander the Great and the Maccabees, and to give expression to the wish that the Israelites, many of whom were far removed from Palestine and scattered abroad in the wide earth, might soon be again united in their fatherland. But this apprehension rests entirely upon violence done to the exegesis, more particularly in the supposition that in v. 23 the exiles are the persons intended by those whom God will bring back. Reuss makes out those who are brought back out of Bashan to be the exiles in Syria, and those who are brought back out of the depths of the sea he makes out to be the exiles in Egypt. He knows nothing of the remarkable concurrence of the mention of the Northern tribes (including Benjamin) in Ps 68:28 with the Asaphic Psalms: Judah and Benjamin, to his mind, is Judaea; and Zebulun and Naphtali, Galilee in the sense of the time after the return from exile. The "wild beast of the reed" he correctly takes to be an emblem of Egypt; but he makes use of violence in order to bring in a reference to Syria by the side of it. Nevertheless Olshausen praises the services Reuss has rendered with respect to this Psalm; but after incorporating two whole pages of the "Denkmal" in his commentary he cannot satisfy himself with the period between Alexander and the Maccabees, and by means of three considerations arrives, in this instance also, at the common refuge of the Maccabaean period, which possesses such an irresistible attraction for him.
In opposition to this transplanting of the Psalm into the time of the Maccabees we appeal to Hitzig, who is also quick-sighted enough, when there is any valid ground for it, in finding out Maccabaean Psalms. He refers the Psalm to the victorious campaign of Joram against faithless Moab, undertaking in company with Jehoshaphat. Bצttcher, on the other hand, sees in it a festal hymn of triumph belonging to the time of Hezekiah, which was sung antiphonically at the great fraternizing Passover after the return home of the young king from one of his expeditions against the Assyrians, who had even at that time fortified themselves in the country east of the Jordan (Bashan). Thenius (following the example of Rצdiger) holds a different view. He knows the situation so very definitely, that he thinks it high time that the discussion concerning this Psalm was brought to a close. It is a song composed to inspirit the army in the presence of the battle which Josiah undertook against Necho, and the prominent, hateful character in Ps 68:22 is Pharaoh with his lofty artificial adornment of hair upon his shaven head. It is, however, well known what a memorably tragical issue for Israel that battle had; the Psalm would therefore be a memorial of the most lamentable disappointment.
All these and other recent expositors glory in hot advancing any proof whatever in support of the inscribed לדוד. And yet there are two incidents in David's life, with regard to which the Psalm ought first of all to be accurately looked at, before we abandon this לדוד to the winds of conjecture. The first is the bringing home of the Ark of the covenant to Zion, to which, e.g., Franz Volkmar Reinhard (in vol. ii. of the Velthusen Commentationes Theol. 1795), Stier, and Hofmann refer the Psalm. But the manner in which the Psalm opens with a paraphrase of Moses' memorable words is at once opposed to this; and also the impossibility of giving unity to the explanation of its contents by such a reference is against it. Jahve has long since taken up His abode upon the holy mountain; the poet in this Psalm, which is one of the Psalms of war and victory describes how the exalted One, who now, however, as in the days of old, rides along through the highest heavens at the head of His people, casts down all powers hostile to Him and to His people, and compels all the world to confess that the God of Israel rules from His sanctuary with invincible might. A far more appropriate occasion is, therefore, to be found in the Syro-Ammonitish war of David, in which the Ark was taken with them by the people (2Kings 11:11); and the hymn was not at that time first of all composed when, at the close of the war, the Ark was brought back to the holy mountain (Hengstenberg, Reinke), but when it was set in motion from thence at the head of Israel as they advanced against the confederate kings and their army (2Kings 10:6). The war lasted into the second year, when a second campaign was obliged to be undertaken in order to bring it to an end; and this fact offers at least a second possible period for the origin of the Psalm. It is clear that in Ps 68:12-15, and still more clear that in Ps 68:20-24 (and from a wider point of view, Ps 68:29-35), the victory over the hostile kings is only hoped for, and in Ps 68:25-28, therefore, the pageantry of victory is seen as it were beforehand. It is the spirit of faith, which here celebrates beforehand the victory of Jahve, and sees in the single victory a pledge of His victory over all the nations of the earth. The theme of the Psalm, generalized beyond its immediate occasion, is the victory of the God of Israel over the world. Regarded as to the nature of its contents, the whole divides itself into two halves, vv. 2-19, 20-35, which are on the whole so distinct that the first dwells more upon the mighty deed God has wrought, the second upon the impressions it produces upon the church and upon the peoples of the earth; in both parts it is viewed now as future, now as past, inasmuch as the longing of prayer and the confidence of hope soar aloft to the height of prophecy, before which futurity lies as a fulfilled fact. The musical Sela occurs three times (Ps 68:8, Ps 68:20, Ps 68:33). These three forte passages furnish important points of view for the apprehension of the collective meaning of the Psalm.
But is David after all the author of this Psalm? The general character of the Psalm is more Asaphic than Davidic (vid., Habakkuk, S. 122). Its references to Zalmon, to Benjamin and the Northern tribes, to the song of Deborah, and in general to the Book of Judges (although not in its present form), give it an appearance of being Ephraimitish. Among the Davidic Psalms it stands entirely alone, so that criticism is quite unable to justify the לדוד. And if the words in Ps 68:29 are addressed to the king, it points to some other poet than David. But is it to a contemporary poet? The mention of the sanctuary on Zion in Ps 68:30, 36, does not exclude such an one. Only the threatening of the "wild beast of the sedge" (Ps 68:31) seems to bring us down beyond the time of David; for the inflammable material of the hostility of Egypt, which broke out into a flame in the reign of Rehoboam, was first gathering towards the end of Solomon's reign. Still Egypt was never entirely lost sight of from the horizon of Israel; and the circumstance that it is mentioned in the first rank, where the submission of the kingdoms of this world to the God of Israel is lyrically set forth in the prophetic prospect of the future, need not astonish one even in a poet of the time of David. And does not Ps 68:28 compel us to keep on this side of the division of the kingdom? It ought then to refer to the common expedition of Jehoram and Jehoshaphat against Moab (Hitzig), the indiscriminate celebration of which, however, was no suitable theme for the psalmist.
John Gill
INTRODUCTION TO PSALM 68
To the chief Musician, A Psalm or Song of David. The Targum makes the argument of this psalm to be the coming of the children of Israel out of Egypt, and the giving of the law on Mount Sinai; in which it is followed by many of the Jewish interpreters: but Aben Ezra rejects such an interpretation of it, and thinks that David composed it, concerning the war he had with the uncircumcised nations, the Philistines and others, 2Kings 8:1, &c. And so the title of the Syriac version begins,
"a psalm of David, when the kings prepared themselves to fight against him:''
and Kimchi says it was composed on account of Sennacherib's army coming against Jerusalem, in the times of Hezekiah, and so delivered by David, under a spirit of prophecy concerning that affair; though he owns that some of their writers interpret it of the war of Gog and Magog, in the times of the Messiah they yet expect. But they are much nearer the truth, who take it that it was written on occasion of the ark being brought to the city of David; seeing it begins with much the same words that Moses used when the ark set forward in his times, Num 10:35; and the bringing of which was attended with great joy and gladness, 2Kings 6:14; such as the righteous are called upon to express in this psalm, Ps 68:3. And this being a type of Christ, and of his ascending the holy hill of God, may be allowed of; for certain it is that this psalm treats of the coming of Christ, and of blessings by him, and of victory over his enemies; and particularly of his ascension to heaven, as most evidently appears from Eph 4:8; and from prophecies in it, concerning the calling of the Gentiles. Wherefore the latter part of the Syriac inscription of it is very pertinent;
"also a prophecy concerning the dispensation of the Messiah, and concerning the calling of the Gentiles to the faith.''
Jarchi interprets Ps 68:31 of the Messiah.
67:167:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԿԷ[7061]։[7061] Ոմանք.՚Ի կատարած Դաւթի սաղմոս երգոց։
1 Այսուհետեւ՝ սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսն ու երգը
Ի կատարած. Սաղմոս Դաւթի:

67:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԿԷ[7061]։
[7061] Ոմանք.՚Ի կատարած Դաւթի սաղմոս երգոց։
1 Այսուհետեւ՝ սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսն ու երգը
zohrab-1805▾ eastern-1994▾ western am▾
67:067:1 Начальнику хора. Псалом Давида. Песнь.
67:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ψαλμὸς ψαλμος psalm ᾠδῆς ωδη song
67:1 לַ la לְ to † הַ the מְנַצֵּ֥ח mᵊnaṣṣˌēḥ נצח prevail בִּ bi בְּ in נְגִינֹ֗ת nᵊḡînˈōṯ נְגִינָה music מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm שִֽׁיר׃ šˈîr שִׁיר song אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) יְחָנֵּ֥נוּ yᵊḥonnˌēnû חנן favour וִֽ wˈi וְ and יבָרְכֵ֑נוּ yvārᵊḵˈēnû ברך bless יָ֤אֵ֥ר yˈāʔˌēr אור be light פָּנָ֖יו pānˌāʸw פָּנֶה face אִתָּ֣נוּ ʔittˈānû אֵת together with סֶֽלָה׃ sˈelā סֶלָה sela
67:1. victori David psalmus canticiUnto the end, a psalm of a canticle for David himself.
For the Chief Musician. A Psalm of David, a Song.
67:1. To the chief Musician on Neginoth, A Psalm [or] Song. God be merciful unto us, and bless us; [and] cause his face to shine upon us; Selah.
67:1. Unto the end. With hymns, a Canticle Psalm of David. May God have mercy on us and bless us. May he shine his countenance upon us, and may he have mercy on us.
[407] KJV Chapter [68] To the chief Musician, A Psalm [or] Song of David:

67:1 Начальнику хора. Псалом Давида. Песнь.
67:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ψαλμὸς ψαλμος psalm
ᾠδῆς ωδη song
67:1
לַ la לְ to
הַ the
מְנַצֵּ֥ח mᵊnaṣṣˌēḥ נצח prevail
בִּ bi בְּ in
נְגִינֹ֗ת nᵊḡînˈōṯ נְגִינָה music
מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm
שִֽׁיר׃ šˈîr שִׁיר song
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יְחָנֵּ֥נוּ yᵊḥonnˌēnû חנן favour
וִֽ wˈi וְ and
יבָרְכֵ֑נוּ yvārᵊḵˈēnû ברך bless
יָ֤אֵ֥ר yˈāʔˌēr אור be light
פָּנָ֖יו pānˌāʸw פָּנֶה face
אִתָּ֣נוּ ʔittˈānû אֵת together with
סֶֽלָה׃ sˈelā סֶלָה sela
67:1. victori David psalmus cantici
Unto the end, a psalm of a canticle for David himself.
For the Chief Musician. A Psalm of David, a Song.
67:1. To the chief Musician on Neginoth, A Psalm [or] Song. God be merciful unto us, and bless us; [and] cause his face to shine upon us; Selah.
67:1. Unto the end. With hymns, a Canticle Psalm of David. May God have mercy on us and bless us. May he shine his countenance upon us, and may he have mercy on us.
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Adam Clarke: Commentary on the Bible - 1831
68:1: Let God arise - This was sung when the Levites took up the ark upon their shoulders; see Num 10:35-36 (note), and the notes there.
Albert Barnes: Notes on the Bible - 1834
68:1: Let God arise - See the notes at Psa 3:7. There is an obvious reterence here to the words used by Moses on the removal of the ark in Num 10:35. The same language was also employed by Solomon when the ark was removed to the temple, and deposited in the most holy place Ch2 6:41 :" Now therefore arise, O Lord God, into thy resting place, thou, and the ark of thy strength." It would seem probable, therefore, that this psalm was composed on some such occasion.
Let his enemies be scattered - So in Num 10:35 : "Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee." The ark was the symbol of the divine presence, and the idea is, that whereever that was, the enemies of God would be subdued, or that it was only by the power of Him who was supposed to reside there that his enemies could be overcome.
Let them also that hate him flee before him - Almost the exact language used by Moses in Num 10:35. It is possible that this may have been used on some occasion when the Hebrews were going out to war; but the more probable supposition is that it is general language designed to illustrate the power of God, or to state that his rising up, at any time, would be followed by the discomfiture of his enemies. The placing of the ark where it was designed to remain permanently would be a proper occasion for suggesting this general truth, that all the enemies of God must be scattered when he rose up in his majesty and power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:1: am 2962, bc 1042 (Title), This magnificent and truly sublime ode is supposed, with much probability, to have been composed by David, and sung at the removal of the ark from Kirjath-jearim.
God arise: Psa 7:6, Psa 7:7, Psa 44:26, Psa 78:65-68, Psa 132:8, Psa 132:9; Num 10:35; Ch2 6:41; Isa 33:3; Isa 42:13, Isa 42:14, Isa 51:9, Isa 51:10
be scattered: Psa 68:14, Psa 68:30, Psa 59:11, Psa 89:10; Isa 41:15, Isa 41:16; Eze 5:2, Eze 12:14, Eze 12:15; Dan 2:35
that hate: Psa 21:8; Exo 20:5; Deu 7:10; Joh 14:23, Joh 14:24
before him: Heb. from his face
Carl Friedrich Keil and Franz Delitzsch
68:1
The Psalm begins with the expression of a wish that the victory of God over all His foes and the triumphant exultation of the righteous were near at hand. Ewald and Hitzig take יקום אלהים hypothetically: If God arise, He enemies will be scattered. This rendering is possible in itself so far as the syntax is concerned, but here everything conspires against it; for the futures in Ps 68:2-4 form an unbroken chain; then a glance at the course of the Psalm from Ps 68:20 onwards shows that the circumstances of Israel, under which the poet writes, urged forth the wish: let God arise and humble His foes; and finally the primary passage, Num 10:35, makes it clear that the futures are the language of prayer transformed into the form of the wish. In Ps 68:3 the wish is addressed directly to God Himself, and therefore becomes petition. הנדּן is inflected (as vice versג ירדף, Ps 7:6, from ירדּף) from הנּדף (like הנּתן, Jer 32:4); it is a violation of all rule in favour of the conformity of sound (cf. הקצות for הקצות, Lev 14:43, and supra on Ps 51:6) with תּנדּף, the object of which is easily supplied (dispellas, sc. hostes tuos), and is purposely omitted in order to direct attention more stedfastly to the omnipotence which to every creature is so irresistible. Like smoke, wax (דּונג, root דג, τηκ, Sanscrit tak, to shoot past, to run, Zend taḱ, whence vitaḱina, dissolving, Neo-Persic gudâchten; causative: to cause to run in different directions = to melt or smelt) is an emblem of human feebleness. As Bakiuds observes, Si creatura creaturam non fert, quomodo creatura creatoris indignantis faciem ferre possit? The wish expressed in Ps 68:4 forms the obverse of the preceding. The expressions for joy are heaped up in order to describe the transcendency of the joy that will follow the release from the yoke of the enemy. לפני is expressively used in alternation with מפני in Ps 68:2, Ps 68:3 : by the wrathful action, so to speak, that proceeds from His countenance just as the heat radiating from the fire melts the wax the foes are dispersed, whereas the righteous rejoice before His gracious countenance.
As the result of the challenge that has been now expressed in Ps 68:2-4, Elohim, going before His people, begins His march; and in Ps 68:5 an appeal is made to praise Him with song, His name with the music of stringed instrument, and to make a way along which He may ride בּערבות. In view of Ps 68:34 we cannot take צרבות, as do the Targum and Talmud (B. Chagiga 12b), as a name of one of the seven heavens, a meaning to which, apart from other considerations, the verb ערב, to be effaced, confused, dark, is not an appropriate stem-word; but it must be explained according to Is 40:3. There Jahve calls in the aid of His people, here He goes forth at the head of His people; He rides through the steppes in order to right against the enemies of His people. Not merely the historical reference assigned to the Psalm by Hitzig, but also the one adopted by ourselves, admits of allusion being made to the "steppes of Moab;" for the way to Mdeb, where the Syrian mercenaries of the Ammonites had encamped (1Chron 19:7), lay through these steppes, and also the way to Rabbath Ammon (2Kings 10:7.). סלּוּ calls upon them to make a way for Him, the glorious, invincible King (cf. Is 57:14; Is 62:10); סלל signifies to cast up, heap up or pave, viz., a raised and suitable street or highway, Symmachus katastroo'sate. He who thus rides along makes the salvation of His people His aim: " is His name, therefore shout with joy before Him." The Beth in בּיהּ (Symmachus, Quinta: ἴα) is the Beth essentiae, which here, as in Is 26:4, stands beside the subject: His name is (exists) in יה, i.e., His essential name is yh, His self-attestation, by which He makes Himself capable of being known and named, consists in His being the God of salvation, who, in the might of free grace, pervades all history. This Name is a fountain of exultant rejoicing to His people.
This Name is exemplificatively unfolded in Ps 68:6. The highly exalted One, who sits enthroned in the heaven of glory, rules in all history here below and takes an interest in the lowliest more especially, in all circumstances of their lives following after His own to succour them. He takes the place of a father to the orphan. He takes up the cause of the widow and contests it to a successful issue. Elohim is one who makes the solitary or isolated to dwell in the house; בּיתה with He locale, which just as well answers the question where? as whither? בּית, a house = family bond, is the opposite of יהיד, solitarius, recluse, Ps 25:16. Dachselt correctly renders it, in domum, h.e. familiam numerosam durabilemque eos ut patres-familias plantabit. He is further One who brings forth (out of the dungeon and out of captivity) those who are chained into abundance of prosperity. כּושׁרות, occurring only here, is a pluralet. from כּשׁר morf .tela, synonym אשׁר, to be straight, fortunate. Ps 68:7 briefly and sharply expresses the reverse side of this His humanely condescending rule among mankind. אך is here (cf. Gen 9:4; Lev 11:4) restrictive or adversative (as is more frequently the case with אכן); and the preterite is the preterite of that which is an actual matter of experience. The סוררים, i.e., (not from סוּר, the apostate ones, Aquila afista'menoi, but as in Ps 66:7, from סרר) the rebellious, Symmachus ἀπειθεῖς, who were not willing to submit to the rule of so gracious a God, had ever been excluded from these proofs of favour. These must inhabit צחיחה (accusative of the object), a sun-scorched land; from צחח, to be dazzlingly bright, sunny, dried or parched up. They remain in the desert without coming into the land, which, fertilized by the waters of grace, is resplendent with a fresh verdure and with rich fruits. If the poet has before his mind in connection with this the bulk of the people delivered out of Egypt, ὧν τὰ κῶλα ἔπεσαν ἐν τῇ ἐρήμω (Heb 3:17), then the transition to what follows is much more easily effected. There is, however, no necessity for any such intermediation. The poet had the march through the desert to Canaan under the guidance of Jahve, the irresistible Conqueror, in his mind even from the beginning, and now he expressly calls to mind that marvellous divine leading in order that the present age may take heart thereat.
Geneva 1599
68:1 "To the chief Musician, A Psalm [or] Song of David." Let God (a) arise, let his enemies be scattered: let them also that hate him flee before him.
(a) The prophet shows that even though God permits the wicked tyrants to oppress his Church for a time, yet eventually he will take revenge on them.
John Gill
68:1 Let God arise,.... Which, as Kimchi observes, is either by way of prayer, or by way of prophecy; and in either way the sense is the same: for, if it is considered as a prayer, it is a prayer of faith that so it would be; or, if as a prophecy, it is certain that so it should be. And this is to be understood of the same divine Person, whose chariots the angels are; who is said to be the "Adonai", or "Lord" in the midst of them; and of whom it is prophesied that he should ascend to heaven, Ps 68:17; even the Messiah, who is God over all. And this "arising", attributed to him, may be interpreted either of his incarnation, his exhibition and manifestation in the flesh; which is sometimes called in Scripture a raising of him up, as in Acts 3:26; or of his resurrection from the dead, as it is interpreted by many of the ancients; which, as it was a certain thing, and previous to his ascension hereafter spoken of, so it was a proof of his deity; for though it was only the man that rose, who died and was buried, yet as in union with the divine Person of the Son of God, and who rose by virtue of that union; and thereby he was declared to be the Son of God with power. Or else rather this is to be understood of his arising and exerting his power as a man of war, as a mighty and victorious hero, on the behalf of his people, and against his enemies; as he did when he arose and met Satan, the prince of the world, and engaged with all the powers of darkness; see Ps 45:3; and this sense is confirmed by what follows:
let his enemies be scattered; let them also that hate him flee before him: the sense of these two clauses is the same; his enemies, and those that hate him, are the same persons; and to be scattered and flee express the same things; for enemies, being discomfited, flee and scatter. Some interpret this of the watch set to guard our Lord's sepulchre; who, upon his rising from the dead, were filled with great fear and dread, and scattered, and fled to the priests, to acquaint them with what was done: others, of the Jewish nation in general, who were enemies to Christ; and hated him, and would not have him to reign over them; against whom he rose up and exerted his great strength; came in his kingdom and power against them; poured out his wrath upon them to the uttermost; which issued in the utter destruction of them, as a body politic; and in the entire dispersion of them in all countries, which remains until quite recently. Or rather the whole is to be applied to Satan, and to his principalities and powers; the professed enemies of Christ, personal and mystical; who, when he arose and exerted his mighty power in his conflict with them, in the garden and on the cross, were spoiled and dissipated, and obliged to fly before him: and who at the same time overcame the world, made an end of sin, abolished death, as well as destroyed him which had the power of it; see Num 10:35.
Robert Jamieson, A. R. Fausset and David Brown
68:1 This is a Psalm-song (see on Ps 30:1, title), perhaps suggested by David's victories, which secured his throne and gave rest to the nation. In general terms, the judgment of God on the wicked, and the equity and goodness of His government to the pious, are celebrated. The sentiment is illustrated by examples of God's dealings, cited from the Jewish history and related in highly poetical terms. Hence the writer intimates an expectation of equal and even greater triumphs and summons all nations to unite in praises of the God of Israel. The Psalm is evidently typical of the relation which God, in the person of His Son, sustains to the Church (compare Ps 68:18). (Psa. 68:1-35)
Compare Num 10:35; Ps 1:4; Ps 22:14, on the figures here used.
before him--as in Ps 68:2, from His presence, as dreaded; but in Ps 68:3, in His presence, as under His protection (Ps 61:7).
67:267:2: Յարիցէ Աստուած եւ ցրուեսցի՛ն ամենայն թշնամիք նորա, փախիցեն ատելիք նորա յերեսաց նորա։
2 Թող ելնի Աստուած, նրա բոլոր թշնամիները թող ցրուեն, ու նրան ատողները փախչեն իր առջեւից:
68 Թող ելլէ՛ Աստուած եւ անոր թշնամիները թող ցրուին Ու զինք ատողները իր երեսէն թո՛ղ փախչին։
Յարիցէ Աստուած եւ ցրուեսցին ամենայն թշնամիք նորա, փախիցեն ատելիք նորա յերեսաց նորա:

67:2: Յարիցէ Աստուած եւ ցրուեսցի՛ն ամենայն թշնամիք նորա, փախիցեն ատելիք նորա յերեսաց նորա։
2 Թող ելնի Աստուած, նրա բոլոր թշնամիները թող ցրուեն, ու նրան ատողները փախչեն իր առջեւից:
68 Թող ելլէ՛ Աստուած եւ անոր թշնամիները թող ցրուին Ու զինք ատողները իր երեսէն թո՛ղ փախչին։
zohrab-1805▾ eastern-1994▾ western am▾
67:167:2 Да восстанет Бог {В славянском переводе: Да воскреснет Бог...}, и расточатся враги Его, и да бегут от лица Его ненавидящие Его.
67:2 ἀναστήτω ανιστημι stand up; resurrect ὁ ο the θεός θεος God καὶ και and; even διασκορπισθήτωσαν διασκορπιζω disperse; confound οἱ ο the ἐχθροὶ εχθρος hostile; enemy αὐτοῦ αυτος he; him καὶ και and; even φυγέτωσαν φευγω flee οἱ ο the μισοῦντες μισεω hate αὐτὸν αυτος he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him
67:2 לָ lā לְ to דַ֣עַת ḏˈaʕaṯ ידע know בָּ bā בְּ in † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth דַּרְכֶּ֑ךָ darkˈeḵā דֶּרֶךְ way בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole גֹּ֝ויִ֗ם ˈgôyˈim גֹּוי people יְשׁוּעָתֶֽךָ׃ yᵊšûʕāṯˈeḵā יְשׁוּעָה salvation
67:2. exsurgat Deus et dissipentur inimici eius et fugiant qui oderunt eum a facie eiusLet God arise, and let his enemies be scattered: and let them that hate him flee from before his face.
1. Let God arise, let his enemies be scattered; let them also that hate him flee before him.
67:2. That thy way may be known upon earth, thy saving health among all nations.
67:2. So may we know your way upon the earth, your salvation among all nations.
Let God arise, let his enemies be scattered: let them also that hate him flee before him:

67:2 Да восстанет Бог {В славянском переводе: Да воскреснет Бог...}, и расточатся враги Его, и да бегут от лица Его ненавидящие Его.
67:2
ἀναστήτω ανιστημι stand up; resurrect
ο the
θεός θεος God
καὶ και and; even
διασκορπισθήτωσαν διασκορπιζω disperse; confound
οἱ ο the
ἐχθροὶ εχθρος hostile; enemy
αὐτοῦ αυτος he; him
καὶ και and; even
φυγέτωσαν φευγω flee
οἱ ο the
μισοῦντες μισεω hate
αὐτὸν αυτος he; him
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
67:2
לָ לְ to
דַ֣עַת ḏˈaʕaṯ ידע know
בָּ בְּ in
הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
דַּרְכֶּ֑ךָ darkˈeḵā דֶּרֶךְ way
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
גֹּ֝ויִ֗ם ˈgôyˈim גֹּוי people
יְשׁוּעָתֶֽךָ׃ yᵊšûʕāṯˈeḵā יְשׁוּעָה salvation
67:2. exsurgat Deus et dissipentur inimici eius et fugiant qui oderunt eum a facie eius
Let God arise, and let his enemies be scattered: and let them that hate him flee from before his face.
1. Let God arise, let his enemies be scattered; let them also that hate him flee before him.
67:2. That thy way may be known upon earth, thy saving health among all nations.
67:2. So may we know your way upon the earth, your salvation among all nations.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Да восстанет Бог". Здесь разумеется обычай древних евреев брать в своих военных походах Ковчег Завета. Последний воодушевлял евреев, так как на нем присутствовал сам Бог, а потому Он являлся как бы военачальником, предводителем народа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Prayer for the Dispersion of God's Enemies.

1 Let God arise, let his enemies be scattered: let them also that hate him flee before him. 2 As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God. 3 But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice. 4 Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him. 5 A father of the fatherless, and a judge of the widows, is God in his holy habitation. 6 God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry land.
In these verses,
I. David prays that God would appear in his glory,
1. For the confusion of his enemies (v. 1, 2): "Let God arise, as a judge to pass sentence upon them, as a general to take the field and do execution upon them; and let them be scattered, and flee before him, as unable to keep their ground, much less to make head against him. Let God arise, as the sun when he goes forth in his strength; and the children of darkness shall be scattered, as the shadows of the evening flee before the rising sun. Let them be driven away as smoke by the wind, which ascends as if it would eclipse the sun, but is presently dispelled, and there appears to remainder of it. Let them melt as wax before the fire, which is quickly dissolved." Thus does David comment upon Moses's prayer, and not only repeat it with application to himself and his own times, but enlarge upon it, to direct us how to make use of scripture-prayers. Nay, it looks further, to the Redeemer's victory over the enemies of this kingdom, for he was the angel of the covenant, that guided Israel through the wilderness. Note, (1.) There are, and have been, and ever will be, such as are enemies to God and hate him, that join in with the old serpent against the kingdom of God among men and against the seed of the woman. (2.) They are the wicked, and none but the wicked, that are enemies to God, the children of the wicked one. (3.) Though we are to pray for our enemies as such, yet we are to pray against God's enemies as such, against their enmity to him and all their attempts upon his kingdom. (4.) If God but arise, all his impenitent and implacable enemies, that will not repent to give him glory, will certainly and speedily be scattered, and driven away, and made to perish at his presence; for none ever hardened his heart against God and prospered. The day of judgment will be the day of the complete and final perdition of ungodly men (2 Pet. iii. 7), who shall melt like wax before that flaming fire in which the Lord shall then appear, 2 Thess. i. 8.
2. For the comfort and joy of his own people (v. 3): "Let the righteous be glad, that are now in sorrow; let them rejoice before God in his favourable presence. God is the joy of his people; let them rejoice whenever they come before God, yea, let them exceedingly rejoice, let them rejoice with gladness." Note, Those who rejoice in God have reason to rejoice with exceeding joy; and this joy we ought to wish to all the saints, for it belongs to them. Light is sown for the righteous.
II. He praises God for his glorious appearances, and calls upon us to praise him, to sing to his name, and extol him,
1. As a great God, infinitely great (v. 4): He rides upon the heavens, by his name JAH. He is the spring of all the motions of the heavenly bodies, directs and manages them, as he that rides in the chariot sets it a-going, has a supreme command of the influences of heaven; he rides upon the heavens for the help of his people (Deut. xxxiii. 26), so swiftly, so strongly, and so much above the reach of opposition. He rules these by his name Jah, or Jehovah, a self-existent self-sufficient being; the fountain of all being, power, motion, and perfection; this is his name for ever. When we thus extol God we must rejoice before him. Holy joy in God will very well consist with that reverence and godly fear wherewith we ought to worship him.
2. As a gracious God, a God of mercy and tender compassion. He is great, but he despises not any, no, not the meanest; nay, being a God of great power, he uses his power for the relief of those that are distressed, v. 5, 6. The fatherless, the widows, the solitary, find him a God all-sufficient to them. Observe how much God's goodness is his glory. He that rides on the heavens by his name Jah, one would think should immediately have been adored as King of kings and Lord of lords, and the sovereign director of all the affairs of states and nations; he is so, but this he rather glories in, that he is a Father of the fatherless. Though God be high, yet has he respect unto the lowly. Happy are those that have an interest in such a God as this. He that rides upon the heavens is a Father worth having; thrice happy are the people whose God is the Lord. (1.) When families are bereaved of their head God takes care of them, and is himself their head; and the widows and the fatherless children shall find that in him which they have lost in the relation that is removed, and infinitely more and better. He is a Father of the fatherless, to pity them, to bless them, to teach them, to provide for them, to portion them. He will preserve them alive (Jer. xlix. 11), and with him they shall find mercy, Hos. xiv. 3. They have liberty to call him Father, and to plead their relation to him as their guardian, Ps. cxlvi. 9; x. 14, 18. He is a judge or patron of the widows, to give them counsel and to redress their grievances, to own them and plead their cause, Prov. xxii. 23. He has an ear open to all their complaints and a hand open to all their wants. He is so in his holy habitation, which may be understood either of the habitation of his glory in heaven (there he has prepared his throne of judgment, which the fatherless and widow have free recourse to, and are taken under the protection of, Ps. ix. 4, 7), or of the habitation of his grace on earth; and so it is a direction to the widows and fatherless how to apply to God; let them go to his holy habitation, to his word and ordinances; there they may find him and find comfort in him. (2.) When families are to be built up he is the founder of them: God sets the solitary in families, brings those into comfortable relations that were lonely, gives those a convenient settlement that were unsettled (Ps. cxiii. 9); he makes those dwell at home that were forced to seek for relief abroad (so Dr. Hammond), putting those that were destitute into a way of getting their livelihood, which is a very good way for man's charity, as it is of God's bounty.
3. As a righteous God, (1.) In relieving the oppressed. He brings out those that are bound with chains, and sets those at liberty who were unjustly imprisoned and brought into servitude. No chains can detain those whom God will make free. (2.) In reckoning with the oppressors: The rebellious dwell in a dry land and have no comfort in that which they have got by fraud and injury. The best land will be a dry land to those that by their rebellion have forfeited the blessing of God, which is the juice and fatness of all our enjoyments. The Israelites were brought out of Egypt into the wilderness, but were there better provided for than the Egyptians themselves, whose land, if Nilus failed them, as it sometimes did, was a dry land.
Albert Barnes: Notes on the Bible - 1834
68:2: As smoke is driven away - To wit, by the wind. Smoke - vapor - easily disturbed and moved by the slightest breath of air - represents an object of no stability, or having no power of resistance, and would thus represent the real weakness of the most mighty armies of men as opposed to God.
So drive them away - With the same ease with which smoke is driven by the slightest breeze, so do the enemies of God disappear before his power. Compare the notes at Psa 1:4.
As wax melteth before the fire - Compare Psa 22:14. The meaning here is plain. As wax is melted down by fire - losing all its hardness, its firmness, its power of resistance, so must the most mighty armies melt away before God.
So let the wicked perish at the presence of God - That is, those who rise up against him; his enemies. It will be as easy for God to destroy wicked men as it is for fire to melt down wax.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:2: As smoke: Psa 37:20; Isa 9:18; Hos 13:3
as wax: Psa 97:5; Isa 64:2; Mic 1:4, in the presence, Psa 76:7, Psa 80:16; Nah 1:5, Nah 1:6; Th2 1:8, Th2 1:9; Rev 6:16, Rev 6:17
John Gill
68:2 As smoke is driven away, so drive them away,.... This both describes the character of wicked men, Christ's enemies; as their darkness and ignorance, their will worship and superstition, and their detestableness to God, Rev_ 9:2; and the manner of their destruction; which is as easily brought about as smoke is driven by the wind, and is as irretrievable, like smoke that vanisheth into air (o); see Ps 37:20;
as wax melteth before fire; whereby its consistency, form, and strength, are lost. Respect may be had, both in this and the foregoing metaphor, to the fire of, divine wrath, and the smoke of eternal torments; since it follows:
so let the wicked perish at the presence of God; the appearance of Christ, either in his awful dispensation against the Jews, or in the last judgment; when the wicked shall not be able to stand before his face, but shall call to the rocks and mountains to hide them from him; and when they shall be bid to depart from him, and shall be punished with everlasting destruction in soul and body, from the presence of the Lord, and the glory of his power.
(o) "----et tenues fugit, ceu fumus in auras". Virgil. Aeneid. 5. prope finem.
67:367:3: Որպէս պակասէ ծուխ պակասեսցին, որպէս հալի մո՛մ առաջի հրոյ՝ այնպէս կորիցեն մեղաւորք յերեսաց Աստուծոյ։
3 Ինչպէս ծուխն է ցնդում, այնպէս պիտի անհետանան նրանք. ինչպէս մոմն է հալւում կրակի դիմաց, այնպէս էլ մեղաւորները պիտի կորչեն Աստծու երեսից:
2 Ցրուէ՛ զանոնք ինչպէս մուխը կը ցրուի, Ինչպէս մոմը կրակին առջեւ կը հալի, Այնպէ՛ս թող կորսուին ամբարիշտները Աստուծոյ երեսէն։
Որպէս պակասէ ծուխ` պակասեսցին. որպէս հալի մոմ առաջի հրոյ` այնպէս կորիցեն մեղաւորք յերեսաց Աստուծոյ:

67:3: Որպէս պակասէ ծուխ պակասեսցին, որպէս հալի մո՛մ առաջի հրոյ՝ այնպէս կորիցեն մեղաւորք յերեսաց Աստուծոյ։
3 Ինչպէս ծուխն է ցնդում, այնպէս պիտի անհետանան նրանք. ինչպէս մոմն է հալւում կրակի դիմաց, այնպէս էլ մեղաւորները պիտի կորչեն Աստծու երեսից:
2 Ցրուէ՛ զանոնք ինչպէս մուխը կը ցրուի, Ինչպէս մոմը կրակին առջեւ կը հալի, Այնպէ՛ս թող կորսուին ամբարիշտները Աստուծոյ երեսէն։
zohrab-1805▾ eastern-1994▾ western am▾
67:267:3 Как рассеивается дым, Ты рассей их; как тает воск от огня, так нечестивые да погибнут от лица Божия.
67:3 ὡς ως.1 as; how ἐκλείπει εκλειπω leave off; cease καπνός καπνος smoke ἐκλιπέτωσαν εκλειπω leave off; cease ὡς ως.1 as; how τήκεται τηκω melt κηρὸς κηρος from; away προσώπου προσωπον face; ahead of πυρός πυρ fire οὕτως ουτως so; this way ἀπόλοιντο απολλυμι destroy; lose οἱ ο the ἁμαρτωλοὶ αμαρτωλος sinful ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the θεοῦ θεος God
67:3 יֹוד֖וּךָ yôḏˌûḵā ידה praise עַמִּ֥ים׀ ʕammˌîm עַם people אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) יֹ֝וד֗וּךָ ˈyôḏˈûḵā ידה praise עַמִּ֥ים ʕammˌîm עַם people כֻּלָּֽם׃ kullˈām כֹּל whole
67:3. sicut deficit fumus deficiant sicut tabescit cera a facie ignis pereant impii a facie DeiAs smoke vanisheth, so let them vanish away: as wax melteth before the fire, so let the wicked perish at the presence of God.
2. As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God.
67:3. Let the people praise thee, O God; let all the people praise thee.
67:3. Let the peoples confess to you, O God. Let all the peoples confess to you.
As smoke is driven away, [so] drive [them] away: as wax melteth before the fire, [so] let the wicked perish at the presence of God:

67:3 Как рассеивается дым, Ты рассей их; как тает воск от огня, так нечестивые да погибнут от лица Божия.
67:3
ὡς ως.1 as; how
ἐκλείπει εκλειπω leave off; cease
καπνός καπνος smoke
ἐκλιπέτωσαν εκλειπω leave off; cease
ὡς ως.1 as; how
τήκεται τηκω melt
κηρὸς κηρος from; away
προσώπου προσωπον face; ahead of
πυρός πυρ fire
οὕτως ουτως so; this way
ἀπόλοιντο απολλυμι destroy; lose
οἱ ο the
ἁμαρτωλοὶ αμαρτωλος sinful
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τοῦ ο the
θεοῦ θεος God
67:3
יֹוד֖וּךָ yôḏˌûḵā ידה praise
עַמִּ֥ים׀ ʕammˌîm עַם people
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יֹ֝וד֗וּךָ ˈyôḏˈûḵā ידה praise
עַמִּ֥ים ʕammˌîm עַם people
כֻּלָּֽם׃ kullˈām כֹּל whole
67:3. sicut deficit fumus deficiant sicut tabescit cera a facie ignis pereant impii a facie Dei
As smoke vanisheth, so let them vanish away: as wax melteth before the fire, so let the wicked perish at the presence of God.
67:3. Let the people praise thee, O God; let all the people praise thee.
67:3. Let the peoples confess to you, O God. Let all the peoples confess to you.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4. Так как Бог, покровительствующий евреям, существо всемогущее, то пред Ним не устоят никакие враги: они разбегутся, исчезнут, как дым в воздухе, потеряют свою силу и крепость, как воск меняет свой вид, теряет форму от огня. Так будет "с нечестивыми", язычниками, врагами истинного Бога, как не почитающими Его. "Праведники" же, т. е. евреи, за гибелью врагов будут радоваться и ликовать.
Albert Barnes: Notes on the Bible - 1834
68:3: But let the righteous be glad - That is, Let them be prosperous and happy; let them be under thy protecting care, and partake of thy favor. While the wicked are driven away like smoke, let the righteous live, and flourish, and be safe. Compare Psa 32:11.
Let them rejoice beore God - In the presence of God; or as admitted to his presence. The wicked will be driven far off; the righteous will be admitted to his presence, and will rejoice before him.
Yea, let them exceedingly rejoice - Margin, as in Hebrew, rejoice with gladness. The expression is designed to express great joy; joy that is multiplied and prolonged. It is joy of heart accompanied with all the outward expressions of joy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:3: But: Psa 32:11, Psa 33:1, Psa 58:10, Psa 64:10, Psa 97:12; Rev 18:20, Rev 19:7
rejoice: Psa 95:1, Psa 95:2, Psa 98:8, Psa 98:9, Psa 100:1, Psa 100:2; Deu 12:12; Th1 5:16
exceedingly rejoice: Heb. rejoice with gladness, Psa 21:1, Psa 43:4; Pe1 1:8
Geneva 1599
68:3 (b) But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice.
(b) He shows that when God declares his power against the wicked, it is for the convenience and salvation of his Church, who praise him for it.
John Gill
68:3 But let the righteous be glad,.... At the incarnation of Christ, which is matter of joy to all people that believe in him; as did Zacharias and Elisabeth, who were both righteous, and also Simeon; and at his resurrection from the dead, since it is for their justification, by which they are denominated righteous; as did the disciples of Christ, and as do saints in all ages; who know the power of his resurrection, and the influence it has on the regeneration of their souls, the justification of their persons now, and the resurrection of their bodies hereafter; and at the destruction of the enemies of Christ and theirs;
let them rejoice before God; in the presence of him; enjoying communion with him; having views of interest in him; as they do when this is the case, and as they will when they shall appear before him, and stand at his right hand at the last day, clothed with his righteousness, and having palms in their hands;
yea, let them exceedingly rejoice; as they have just reason to do, in his person, grace, righteousness, and salvation. All these expressions denote the greatness, frequency, fervency, fulness, and continuance of their joy. They may be rendered in the future, "but the righteous shall be glad" (p), &c. so the Targum.
(p) "laetabuntur, exultabunt, et gaudebunt", Pagninus, Montanus, Piscator, Cocceius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
68:3 the righteous--all truly pious, whether of Israel or not.
67:467:4: Արդարք ուրախ եղիցին՝ ցնծասցեն առաջի նորա, եւ զուարճասցին յուրախութեան իւրեանց[7062]։ [7062] Ոմանք.Եւ ցնծաս՛՛։
4 Արդարները թող ուրախ լինեն, թող ցնծան նրա առջեւ եւ զուարճանան իրենց ուրախութեամբ:
3 Բայց արդարները թո՛ղ ուրախանան, Աստուծոյ առջեւ թո՛ղ ցնծան Եւ ուրախութիւնով թո՛ղ զուարճանան։
Արդարք ուրախ եղիցին` ցնծասցեն առաջի նորա, եւ զուարճասցին յուրախութեան իւրեանց:

67:4: Արդարք ուրախ եղիցին՝ ցնծասցեն առաջի նորա, եւ զուարճասցին յուրախութեան իւրեանց[7062]։
[7062] Ոմանք.Եւ ցնծաս՛՛։
4 Արդարները թող ուրախ լինեն, թող ցնծան նրա առջեւ եւ զուարճանան իրենց ուրախութեամբ:
3 Բայց արդարները թո՛ղ ուրախանան, Աստուծոյ առջեւ թո՛ղ ցնծան Եւ ուրախութիւնով թո՛ղ զուարճանան։
zohrab-1805▾ eastern-1994▾ western am▾
67:367:4 А праведники да возвеселятся, да возрадуются пред Богом и восторжествуют в радости.
67:4 καὶ και and; even οἱ ο the δίκαιοι δικαιος right; just εὐφρανθήτωσαν ευφραινω celebrate; cheer ἀγαλλιάσθωσαν αγαλλιαω jump for joy ἐνώπιον ενωπιος in the face; facing τοῦ ο the θεοῦ θεος God τερφθήτωσαν τερπω in εὐφροσύνῃ ευφροσυνη celebration
67:4 יִֽשְׂמְח֥וּ yˈiśmᵊḥˌû שׂמח rejoice וִֽ wˈi וְ and ירַנְּנ֗וּ yrannᵊnˈû רנן cry of joy לְאֻ֫מִּ֥ים lᵊʔˈummˌîm לְאֹם people כִּֽי־ kˈî- כִּי that תִשְׁפֹּ֣ט ṯišpˈōṭ שׁפט judge עַמִּ֣ים ʕammˈîm עַם people מִישֹׁ֑ור mîšˈôr מִישֹׁור fairness וּ û וְ and לְאֻמִּ֓ים׀ lᵊʔummˈîm לְאֹם people בָּ bā בְּ in † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth תַּנְחֵ֣ם tanḥˈēm נחה lead סֶֽלָה׃ sˈelā סֶלָה sela
67:4. iusti autem laetentur exultent in conspectu Dei et gaudeant in laetitiaAnd let the just feast, and rejoice before God: and be delighted with gladness.
3. But let the righteous be glad; let them exult before God: yea, let them rejoice with gladness.
67:4. O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah.
67:4. May the nations rejoice and exult. For you judge the peoples with equity, and you direct the nations on earth.
But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice:

67:4 А праведники да возвеселятся, да возрадуются пред Богом и восторжествуют в радости.
67:4
καὶ και and; even
οἱ ο the
δίκαιοι δικαιος right; just
εὐφρανθήτωσαν ευφραινω celebrate; cheer
ἀγαλλιάσθωσαν αγαλλιαω jump for joy
ἐνώπιον ενωπιος in the face; facing
τοῦ ο the
θεοῦ θεος God
τερφθήτωσαν τερπω in
εὐφροσύνῃ ευφροσυνη celebration
67:4
יִֽשְׂמְח֥וּ yˈiśmᵊḥˌû שׂמח rejoice
וִֽ wˈi וְ and
ירַנְּנ֗וּ yrannᵊnˈû רנן cry of joy
לְאֻ֫מִּ֥ים lᵊʔˈummˌîm לְאֹם people
כִּֽי־ kˈî- כִּי that
תִשְׁפֹּ֣ט ṯišpˈōṭ שׁפט judge
עַמִּ֣ים ʕammˈîm עַם people
מִישֹׁ֑ור mîšˈôr מִישֹׁור fairness
וּ û וְ and
לְאֻמִּ֓ים׀ lᵊʔummˈîm לְאֹם people
בָּ בְּ in
הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
תַּנְחֵ֣ם tanḥˈēm נחה lead
סֶֽלָה׃ sˈelā סֶלָה sela
67:4. iusti autem laetentur exultent in conspectu Dei et gaudeant in laetitia
And let the just feast, and rejoice before God: and be delighted with gladness.
3. But let the righteous be glad; let them exult before God: yea, let them rejoice with gladness.
67:4. O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah.
67:4. May the nations rejoice and exult. For you judge the peoples with equity, and you direct the nations on earth.
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Adam Clarke: Commentary on the Bible - 1831
68:4: Extol him that rideth upon the heavens by his name Jah - "Extol him who sitteth on the throne of glory, in the ninth heaven; Yah is his name; and rejoice before him." - Targum.
בערבות baaraboth, which we render in the high heavens, is here of doubtful signification. As it comes from the root ערב arab, to mingle, (hence ereb the evening or twilight, because it appears to be formed of an equal mixture of light and darkness; the Septuagint translate it dusmwn, the west, or setting of the sun; so does the Vulgate and others); probably it may mean the gloomy desert, through which God, in the chariot of his glory, led the Israelites. If this interpretation do not please, then let it be referred to the darkness in which God is said to dwell, through which the rays of his power and love, in the various dispensations of his power and mercy, shine forth for the comfort and instruction of mankind.
By his name Jah - יה Yah, probably a contraction of the word יהוה Yehovah; at least so the ancient Versions understood it. It is used but in a few places in the sacred writings. It might be translated The Self existent.
Albert Barnes: Notes on the Bible - 1834
68:4: Sing unto God, sing praises to his name - That is, to him; the name being often put for the person himself. The repetition denotes intensity of desire; a wish that God might be praised with the highest praises.
Extol him - The word here rendered "extol" - סלל sâ lal - means to lift up, to raise, to raise up, as into a heap or mound; and especially to cast up and prepare a way, or to make a way level before an army by casting up earth; that is, to prepare a way for an army. See the notes at Isa 40:3. Compare also Isa 57:14; Isa 62:10; Job 19:12; Job 30:12, Pro 15:19 (margin); Jer 18:15. This is evidently the idea here. It is not to "extol" God in the sense of praising him; it is to prepare the way before him, as of one marching at the head of his armies, or as a leader of his hosts. The allusion is to God as passing before his people in the march to the promised land; and the call is to make ready the way before him - that is, to remove all obstructions out of his path and to make the road smooth and level.
That rideth - Rather," that marcheth." There is, indeed, the idea of riding, yet it is not that of "riding upon the heavens," which is the meaning, but of riding at the head of his hosts on their march.
Upon the heavens - The word used here - ערבה ‛ ă rā bâ h - never means either heaven, or the clouds. It properly denotes an arid tract, a sterile region, a desert; and then, a plain. It is rendered desert in Isa 35:1, Isa 35:6; Isa 40:3; Isa 41:19; Isa 51:3; Jer 2:6; Jer 17:6; Jer 50:12; Eze 47:8; and should have been so rendered here. So it is translated by DeWette, Prof. Alexander, and others. The Septuagint renders it, "Make way for him who is riding westward." So the Latin Vulgate. The Chaldee renders it, "Extol him who is seated upon the throne of his glory in the north heaven." The reference, doubtless, is to the passage through the desert over which the Hebrews wandered for forty years. The Hebrew word which is employed here is still applied by the Arabs to that region. The idea is that of Yahweh marching over those deserts at the head of his armies, and the call is to prepare a way for him on his march, compare Psa 68:7-8.
By his name JAH - This refers to his riding or marching at the head of his forces through the desert, in the character described by that name - or, as יה Yâ hh; that is, יהוה Yahweh. Yah (Jah) is an abbRev_iation of the word Yahweh (Jehovah), which was assumed by God as His special name, Exo 6:3. The word Yahweh is usually rendered, in our version, Lord, printed in small capitals to denote that the original is יהוה Yahweh; the word itself is retained, however, in Exo 6:3; Psa 83:18; Isa 12:2 (see the notes); and Isa 26:4. The word "Jah" occurs in this place only, in our English translation. It is found in combination, or in certain formulas - as in the phrase Hallelujah, Psa 104:35; Psa 105:45; Psa 106:1. The meaning here is, that God went thus before His people in the character of the true God, or as Yahweh.
And rejoice before him - Or, in His presence. Let there be joy when He thus manifests Himself as the true God. The presence of God is suited to give joy to all the worlds that He has made, or wheRev_er He manifests Himself to His creatures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:4: Sing unto God: Psa 66:4, Psa 67:4; Isa 12:4-6
rideth: Psa 68:33, Psa 18:10, Psa 104:3; Deu 33:26; Isa 19:1
his name: Exo 3:14, Exo 6:3, Exo 6:8
JAH: יה, JAH, is an abbRev_iation of יהוה, JEHOVAH and signifies self-existence. - He who derives his being from none, but gives being to all.
Geneva 1599
68:4 Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name (c) JAH, and rejoice before him.
(c) Jah and Jehovah are the names of God, signifying his incomprehensible essence and majesty, so that by this it is declared that all idols are vanity and that the God of Israel is the only true God.
John Gill
68:4 Sing unto God,.... Manifest in the flesh, risen from the dead, ascended on high, set down at the right hand of his divine Father; having exerted his great strength in their redemption; and therefore should sing the song of redeeming love, with grace and melody in their hearts, unto him;
sing praises to his name: to the honour of his name Jesus, a Saviour, because of the great work of salvation wrought out by him; give him all the praise and glory of it, which due unto his name;
extol him that rideth upon heavens: having ascended above them, and being higher than they, and so is exalted above all blessing and praise; and uses his power and greatness for the help of his people: see Deut 33:26. Some choose to render the words, "prepare the way" (q), as John the Baptist is said to do before him, Is 11:3; "for him that rideth through the deserts", or "fields" (r); as he did through the fields of Judea on an ass; and through the nations of the world, in the ministry of the word, carried thither by his apostles; whereby places, comparable to deserts for their barrenness and unfruitfulness, became like the garden of the Lord: or rather, "that rideth in the west"; it being at the west end of the tabernacle and temple, where the cherubim were, on which Jehovah rode, they being his chariot;
by his name JAH; or Jehovah; which being a name incommunicable to creatures, and given to Christ, shows him to be the most High; a self-existent Being, the immutable and everlasting "I AM"; which is, and was, and is to come; from whom all creatures receive their being, and are continued in it; and who is also Jehovah our righteousness; and by, in, and because of this name, is he to be extolled and magnified;
and rejoice before him; See Gill on Ps 68:3.
(q) "elevate viam lapidibus", Vatablus; "parata viam", Gejerus; "make an highway", Ainsworth. (r) "per deserta", Hieron. Theodoret. Bugenhagius, aliique in Michaelis; "in campestribus", Piscator, Cocceius; "in campis, vel per campos", Gussetius, p. 641. "in the deserts", Ainsworth.
John Wesley
68:4 Jah - Is an abbreviation of the name Jehovah, which the Heathens pronounced Jao. Before him - Before the ark where he is present, as David is said to dance before the Lord, upon this occasion, 2Kings 6:14.
Robert Jamieson, A. R. Fausset and David Brown
68:4 extol him . . . heavens--literally, "cast up for Him who rideth in the deserts," or "wilderness" (compare Ps 68:7), alluding to the poetical representation of His leading His people in the wilderness as a conqueror, before whom a way is to be prepared, or "cast up" (compare Is 40:3; Is 62:10).
by his name JAH--or, "Jehovah," of which it is a contraction (Ex 15:3; Is 12:2) (Hebrew).
name--or, "perfections" (Ps 9:10; Ps 20:1), which--
67:567:5: Օրհնեցէք զԱստուած եւ սաղմո՛ս ասացէք անուան նորա. ճանապարհ արարէք այնմիկ որ նստի ընդ արեւմուտս՝ եւ Տէ՛ր է անուն նորա։ Ցնծասցեն առաջի նորա, եւ խռովեսցի՛ն յերեսաց նորա[7063]։ [7063] Ոմանք.Օրհնեցէք զԱստուած մեր եւ սաղ՛՛։
5 Օրհնեցէ՛ք Աստծուն, սաղմո՛ս երգեցէք նրա անուանը, ճանապա՛րհ տուէք նրան, ով նստում է արեւմուտքում. եւ Տէր է անունը նրա: Թող մարդիկ ցնծան նրա առջեւ, եւ թող խռովուեն նրա երեսից,
4 Երգեցէ՛ք Աստուծոյ, սաղմոս երգեցէ՛ք անոր անուանը. Ճամբայ պատրաստեցէ՛ք ամպերու վրայ հեծնողին. Որուն անունը Եահ* է Ու ցնծացէք անոր առջեւ։
Օրհնեցէք զԱստուած, եւ սաղմոս ասացէք անուան նորա. ճանապարհ արարէք այնմիկ որ [390]նստի ընդ արեւմուտս, եւ Տէր է անուն նորա. ցնծասցեն առաջի նորա, եւ խռովեսցին յերեսաց նորա:

67:5: Օրհնեցէք զԱստուած եւ սաղմո՛ս ասացէք անուան նորա. ճանապարհ արարէք այնմիկ որ նստի ընդ արեւմուտս՝ եւ Տէ՛ր է անուն նորա։ Ցնծասցեն առաջի նորա, եւ խռովեսցի՛ն յերեսաց նորա[7063]։
[7063] Ոմանք.Օրհնեցէք զԱստուած մեր եւ սաղ՛՛։
5 Օրհնեցէ՛ք Աստծուն, սաղմո՛ս երգեցէք նրա անուանը, ճանապա՛րհ տուէք նրան, ով նստում է արեւմուտքում. եւ Տէր է անունը նրա: Թող մարդիկ ցնծան նրա առջեւ, եւ թող խռովուեն նրա երեսից,
4 Երգեցէ՛ք Աստուծոյ, սաղմոս երգեցէ՛ք անոր անուանը. Ճամբայ պատրաստեցէ՛ք ամպերու վրայ հեծնողին. Որուն անունը Եահ* է Ու ցնծացէք անոր առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
67:467:5 Пойте Богу нашему, пойте имени Его, превозносите Шествующего на небесах; имя Ему: Господь, и радуйтесь пред лицем Его.
67:5 ᾄσατε αδω sing τῷ ο the θεῷ θεος God ψάλατε ψαλω the ὀνόματι ονομα name; notable αὐτοῦ αυτος he; him ὁδοποιήσατε οδοποιεω the ἐπιβεβηκότι επιβαινω mount; step on ἐπὶ επι in; on δυσμῶν δυσμη sunset; west κύριος κυριος lord; master ὄνομα ονομα name; notable αὐτῷ αυτος he; him καὶ και and; even ἀγαλλιᾶσθε αγαλλιαω jump for joy ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him ταραχθήσονται ταρασσω stir up; trouble ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him
67:5 יֹוד֖וּךָ yôḏˌûḵā ידה praise עַמִּ֥ים׀ ʕammˌîm עַם people אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) יֹ֝וד֗וּךָ ˈyôḏˈûḵā ידה praise עַמִּ֥ים ʕammˌîm עַם people כֻּלָּֽם׃ kullˈām כֹּל whole
67:5. cantate Deo canite nomini eius praeparate viam ascendenti per deserta in Domino nomen eius et exultate coram eoSing ye to God, sing a psalm to his name, make a way for him who ascendeth upon the west: the Lord is his name. Rejoice ye before him: but the wicked shall be troubled at his presence,
4. Sing unto God, sing praises to his name: cast up a highway for him that rideth through the deserts; his name is JAH; and exult ye before him.
67:5. Let the people praise thee, O God; let all the people praise thee.
67:5. Let the peoples confess to you, O God. Let all the peoples confess to you.
Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him:

67:5 Пойте Богу нашему, пойте имени Его, превозносите Шествующего на небесах; имя Ему: Господь, и радуйтесь пред лицем Его.
67:5
ᾄσατε αδω sing
τῷ ο the
θεῷ θεος God
ψάλατε ψαλω the
ὀνόματι ονομα name; notable
αὐτοῦ αυτος he; him
ὁδοποιήσατε οδοποιεω the
ἐπιβεβηκότι επιβαινω mount; step on
ἐπὶ επι in; on
δυσμῶν δυσμη sunset; west
κύριος κυριος lord; master
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
καὶ και and; even
ἀγαλλιᾶσθε αγαλλιαω jump for joy
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
ταραχθήσονται ταρασσω stir up; trouble
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
67:5
יֹוד֖וּךָ yôḏˌûḵā ידה praise
עַמִּ֥ים׀ ʕammˌîm עַם people
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יֹ֝וד֗וּךָ ˈyôḏˈûḵā ידה praise
עַמִּ֥ים ʕammˌîm עַם people
כֻּלָּֽם׃ kullˈām כֹּל whole
67:5. cantate Deo canite nomini eius praeparate viam ascendenti per deserta in Domino nomen eius et exultate coram eo
Sing ye to God, sing a psalm to his name, make a way for him who ascendeth upon the west: the Lord is his name. Rejoice ye before him: but the wicked shall be troubled at his presence,
4. Sing unto God, sing praises to his name: cast up a highway for him that rideth through the deserts; his name is JAH; and exult ye before him.
67:5. Let the people praise thee, O God; let all the people praise thee.
67:5. Let the peoples confess to you, O God. Let all the peoples confess to you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Давид приглашает всех евреев воспевать Бога, великого победителя и их защитника.

Далее с 6: стиха Давид перечисляет многочисленные благодеяния, которыми Господь осыпал евреев с начала их исторической жизни.
Albert Barnes: Notes on the Bible - 1834
68:5: A father of the fatherless - Or, of orphans. Compare Psa 10:14, Psa 10:18. That is, God takes the place of the parent. See Jer 49:11 : "Leave thy fatherless children, I will preserve them alive; and let thy widows trust in me." This is one of the most tender appellations that could be given to God, and conveys one of the most striking descriptions that can be given of his character. We see his greatness, his majesty, his power, in the worlds that he has made - in the storm, the tempest, the rolling ocean; but it is in such expressions as this that we learn, what we most desire to know, and what we cannot elsewhere learn, that he is a Father; that he is to be loved as well as feared. Nothing suggests more strikingly a state of helplessness and dependence than the condition of orphan children and widows; nothing, therefore, conveys a more affecting description of the character of God - of his condescension and kindness - than to say that he will take the place of the parent in the one case, and be a protector in the other.
And a judge of the widows - That is, He will see justice done them; he will save them from oppression and wrong. No persons are more liable to be oppressed and wronged than widows. They are regarded as incapable of defending or vindicating their own rights, and are likely to be deceived and betrayed by those to whom their property and rights may be entrusted. Hence, the care which God manifests for them; hence, his solemn charges, so often made to those who are in authority, and who are entrusted with power, to respect their rights; hence, his frequent and solemn rebukes to those who violate their rights. See the notes at Isa 1:17. Compare Deu 10:18; Deu 14:29; Deu 24:17; Exo 22:22; Job 24:3, Job 24:21; Jer 7:6; Mal 3:5; Jam 1:27.
Is God in his holy habitation - Where he dwells; to wit, in heaven. The design of the psalmist seems to be to take us at once up to God; to let us see what he is in his holy home; to conduct us into his very presence, that we may see him as he is. What a man is we see in his own home - when we get near to him; when we look upon him, not on great or state occasions, when he is abroad, and assumes appearances befitting his rank and office, but in his own house; as he is constantly. This is the idea here, that if we approach God most nearly, if we look upon him, not merely in the splendor and magnificence in which he appears in governing the worlds, in his judgments, in storm and tempest, riding on the clouds and controlling the ocean, but, as it were, in his own dwelling, his quiet heavens - if we look most closely at his character, we shall find that character best represented by the kind and benignant traits of a father - in his care for widows and orphans. In other words, the more we see of God - the more we become intimately acquainted with his real nature - the more evidence we shall find that he is benevolent and kind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:5: A father: Psa 10:14, Psa 10:18, Psa 82:3, Psa 82:4, Psa 146:9; Job 31:16, Job 31:17; Jer 49:11; Hos 14:3
a judge: Psa 72:2, Psa 72:4; Deu 10:18; Job 29:12, Job 29:13; Isa 1:23; Jer 5:28; Luk 18:2-7; Eph 5:1
in his: Psa 33:14; Ch2 6:2, Ch2 30:27; Isa 57:15, Isa 66:1; Act 7:48, Act 7:49
John Gill
68:5 A father of the fatherless,.... In a literal sense, so as to show mercy to them, take care of then), and protect them; and this is a character which the great God often assumes, partly to express his power and providence over such, and partly to signify his tenderness, mercy, and goodness to them; and in which he should be imitated by civil magistrates, and by all good men: for it was not only a law in Israel to show regard to such, and take care not to afflict them, but it is also a branch of pure undefiled Christian religion, Jas 1:27, in attending to which we resemble the great Author of it, who is here intended. Moreover, this may be understood in a spiritual sense of such who are deserted by their friends, or are called to leave father and mother for the sake of Christ and his Gospel; and who are like fatherless ones, in an helpless condition in themselves, and are sensible of it; and will not trust in the creature, nor in any works of their own, but apply to Christ, where they have help and salvation, in whom the fatherless find mercy, Hos 14:3; and who afterwards, when they are without the presence of Christ, and sensible communion with him, are like orphans or fatherless children; but Christ, who is the father of such, will not leave them so, will have pity on them, show favour to them, provide everything needful for them, and will come and visit them, as in Jn 14:18; where the word "orphans" or "fatherless" is used of Christ's disciples;
and a Judge of the widows; of such who are widows indeed in a literal sense, and especially that are believers, his elect that cry unto him; see Lk 18:2; and of such who are so in a spiritual sense; even of the whole church of Christ, who may, even now, be said to be in a widowhood estate, as well as under the former dispensation; since Christ, her bridegroom, is gone to heaven, and who yet, in the mean time, is her Judge, protector, and defender; and when she is made ready for him, as a bride adorned for her husband, will come and take her to himself, and she shall remember the reproach of her widowhood no more, Is 54:4;
is God in his holy habitation: in heaven, the habitation of his holiness, where is Christ the high and Holy One; and has respect to the poor and lowly, the fatherless and the widow: or in his church, his holy temple, where he dwells and walks, and grants his gracious presence, and will do to the end of the world, according to his promise; or in his holy human nature, the temple and the tabernacle, in which the Godhead dwells.
John Wesley
68:5 Habitation - In heaven.
Robert Jamieson, A. R. Fausset and David Brown
68:5 are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him.
67:667:6: Որ հայրն է որբոց եւ դատաւո՛ր այրեաց, Աստուած ՚ի տեղւոջ սրբութեան իւրում[7064]։ [7064] Ոմանք.Սրբութեան իւրոյ։
6 որ հայրն է որբերի ու դատաւորն այրիների՝ Աստուած իր սուրբ բնակարանում:
5 Որբերուն հայրը ու որբեւայրիներուն դատաւորը Աստուած է՝ իր սուրբ բնակարանին մէջ։
Որ հայրն է որբոց եւ դատաւոր այրեաց, Աստուած ի տեղւոջ սրբութեան իւրում:

67:6: Որ հայրն է որբոց եւ դատաւո՛ր այրեաց, Աստուած ՚ի տեղւոջ սրբութեան իւրում[7064]։
[7064] Ոմանք.Սրբութեան իւրոյ։
6 որ հայրն է որբերի ու դատաւորն այրիների՝ Աստուած իր սուրբ բնակարանում:
5 Որբերուն հայրը ու որբեւայրիներուն դատաւորը Աստուած է՝ իր սուրբ բնակարանին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
67:567:6 Отец сирот и судья вдов Бог во святом Своем жилище.
67:6 τοῦ ο the πατρὸς πατηρ father τῶν ο the ὀρφανῶν ορφανος orphaned καὶ και and; even κριτοῦ κριτης judge τῶν ο the χηρῶν χηρα widow ὁ ο the θεὸς θεος God ἐν εν in τόπῳ τοπος place; locality ἁγίῳ αγιος holy αὐτοῦ αυτος he; him
67:6 אֶ֭רֶץ ˈʔereṣ אֶרֶץ earth נָתְנָ֣ה nāṯᵊnˈā נתן give יְבוּלָ֑הּ yᵊvûlˈāh יְבוּל produce יְ֝בָרְכֵ֗נוּ ˈyᵊvārᵊḵˈēnû ברך bless אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
67:6. patri pupillorum et defensori viduarum Deus in habitaculo sancto suoWho is the father of orphans, and the judge of widows. God in his holy place:
5. A father of the fatherless, and a judge of the widows, is God in his holy habitation.
67:6. [Then] shall the earth yield her increase; [and] God, [even] our own God, shall bless us.
67:6. The earth has provided her fruit. May God, our God, bless us.
A father of the fatherless, and a judge of the widows, [is] God in his holy habitation:

67:6 Отец сирот и судья вдов Бог во святом Своем жилище.
67:6
τοῦ ο the
πατρὸς πατηρ father
τῶν ο the
ὀρφανῶν ορφανος orphaned
καὶ και and; even
κριτοῦ κριτης judge
τῶν ο the
χηρῶν χηρα widow
ο the
θεὸς θεος God
ἐν εν in
τόπῳ τοπος place; locality
ἁγίῳ αγιος holy
αὐτοῦ αυτος he; him
67:6
אֶ֭רֶץ ˈʔereṣ אֶרֶץ earth
נָתְנָ֣ה nāṯᵊnˈā נתן give
יְבוּלָ֑הּ yᵊvûlˈāh יְבוּל produce
יְ֝בָרְכֵ֗נוּ ˈyᵊvārᵊḵˈēnû ברך bless
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
67:6. patri pupillorum et defensori viduarum Deus in habitaculo sancto suo
Who is the father of orphans, and the judge of widows. God in his holy place:
5. A father of the fatherless, and a judge of the widows, is God in his holy habitation.
67:6. [Then] shall the earth yield her increase; [and] God, [even] our own God, shall bless us.
67:6. The earth has provided her fruit. May God, our God, bless us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. Враги смятутся пред лицом Бога, Который является отцом для сирот и праведным судиею для вдовиц потому, что живет "во святом Своем жилище", т. е. по буквальному переводу - на Сионе. Под "сиротами и вдовицами", которых оберегает Господь, можно видеть не только общее обозначение Божественного Правосудия и покровительства всему, несправедливо страдающему, но и изображение тогдашнего положения еврейского народа среди окружающих его язычников, враждебно к нему настроенных и постоянно с ним ведших войны, так что евреи среди них являлись одинокими и беззащитными, не получавшими ни от какого народа никакой поддержки, как беззащитны бывают вдовы и сироты. Но эта же внешняя беспомощность еврейского народа, единственного чтителя Единого Бога, находит защиту в Нем, как покровителе невинно страждущих, какими и были евреи. Так Бог поселяет их, как "одиноких", в "дом", т. е. Палестину, предварительно изведя их от ига рабства, от уз своей силой, сверхъестественной помощью. Под "оковами" разумеется египетское рабство. "А непокорные остаются в знойной пустыне", что указывает на известный факт гибели в сорокалетнее странствование всех, обнаруживших недостаток веры в Бога, пред моментом вступления в Палестину.
Adam Clarke: Commentary on the Bible - 1831
68:6: The solitary in families - יחדים yechidim, the single persons.
Is not the meaning, God is the Author of marriage; and children, the legal fruit of it, are an inheritance from him?
Albert Barnes: Notes on the Bible - 1834
68:6: God setteth the solitary in families - Margin, as in Hebrew, in a house. The word rendered solitary means properly one alone, as an only child; Gen 22:2, Gen 22:12, Gen 22:16; and then it means alone, solitary, wretched, forsaken. See the notes at Psa 22:20. The word rendered "families" would be more literally and better translated as in the margin, houses. The idea then is, not that he constitutes families of those who were solitary and alone, but that to those who are alone in the world - who seem to have no friends - who are destitute, wretched, forsaken, he gives comfortable dwellings. Thus the idea is carried out which is expressed in the pRev_ious verse. God is the friend of the orphan and the widow; and, in like manner, he is the friend of the cast out - the wandering - the homeless; - he provides for them a home. The meaning is, that he is benevolent and kind, and that they who have no other friend may find a friend in God. At the same time it is true, however, that the family organization is to be traced to God. It is his original appointment; and all that there is in the family that contributes to the happiness of mankind - all that there is of comfort in the world that depends on the family organization - is to be traced to the goodness of God. Nothing more clearly marks the benignity and the wisdom of God than the arrangement by which people, instead of being solitary wanderers on the face of the earth, with nothing to bind them in sympathy, in love, and in interest to each other, are grouped together in families.
He bringeth out those which are bound with chains - He releases the prisoners. That is, He delivers those who are unjustly confined in prison, and held in bondage. The principles of his administration are opposed to oppression and wrong, and in favor of the rights of man. The meaning is not that he always does this by his direct power, but that his law, his government, his requirements are all against oppression and wrong, and in favor of liberty. So Psa 146:7, "The Lord looseth the prisoners." Compare the notes at Isa 61:1.
But the rebellious dwell in a dry land - The rebels; all who rebel against him. The word rendered dry land means a dry or arid place; a desert. The idea is, that the condition of the rebellious as contrasted with that of those whom God has under his protection would be as a fertile and well-watered field compared with a desert. For the one class he would provide a comfortable home; the other, the wicked, would be left as if to dwell in deserts and solitudes: In other words, the difference in condition between those who are the objects of his favor, and those who are found in proud rebellion against him, would be as great as that between such as have comfortable abodes in a land producing abundance, and such as are wretched and homeless wanderers in regions of arid sand. While God be-friends the poor and the needy, while he cares for the widow and the orphan, he leaves the rebel to misery and want. The allusion here probably is to his conducting his people through the desert to the land of promise and of plenty; but still the passage contains a general truth in regard to the principles of his administration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:6: God: Psa 107:10, Psa 107:41, Psa 113:9; Sa1 2:5; Gal 4:27
families: Heb. a house
he bringeth: Psa 107:10, Psa 107:14, Psa 146:7; Isa 61:1; Acts 12:6-25
the rebellious: Psa 107:34, Psa 107:40; Deu 28:23, Deu 28:24; Hos 2:3; Mal 1:3
Geneva 1599
68:6 God (d) setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a (e) dry [land].
(d) He gives children to those who are childless, and increases their families.
(e) Which is devoid of God's blessings, which before they had abused.
John Gill
68:6 God setteth the solitary in families,.... Which the Jewish writers generally understand of an increase of families, with children in lawful marriage; see Ps 113:9; an instance of which we have in Abraham and Sarah; from which single or solitary ones, when joined in marriage, sprung a numerous offspring, Is 51:2. And to this sense the Targum paraphrases the words;
"God is he that joins, couples single ones into a couple, as one:''
some copies add,
"to build an house out of them;''
that is, a family; see Ruth 4:11. But it may be better interpreted of the fruitfulness and increase of the church with converts, under the Gospel dispensation, even from among the Gentiles; who were before solitary, or were alone, without God and Christ, and aliens from the commonwealth of Israel; but being called and converted by the ministry of the word, were brought into and placed in Gospel churches, or families; see Is 54:1; and may be applied to particular persons, who, before conversion, may be said to be "solitary" or alone; living without God, the knowledge and fear of him, and fellowship with him, being alienated from the life of him through ignorance; and without Christ, and communion with him, he not dwelling in them, nor they in him; and also sensual, not having the Spirit, his graces and fruits; being destitute of faith, hope, and love: and, moreover, aliens from the people of God, having no society with them, being in a state of solitude and darkness, and under the power of sin and Satan; helpless and "desolate", as the word here used rendered, Ps 25:16. But, in effectual calling, such are brought out of this dismal state, and being drawn with the cords of love by the Spirit, to the Father and the Son, and brought to a spiritual acquaintance with them, they are "set in families", or placed in Gospel churches; which, as families, have a master over them, who is Christ the Son and firstborn, of whom they are named; where are saints of various ages, sizes, and standing; some fathers, some young men, and some children; where are provisions suitable for them, and stewards to give them their portion of meat in due season, who are the ministers of the word; and laws and rules, by which they are directed and regulated, and everything is kept in good decorum;
he bringeth out those which are bound with chains; as Peter and others literally, Acts 12:5; or rather it is to be understood spiritually of such as are bound with the chains of their own sins, and are under the power of them, with the fetters of the law, in which they are held, and who are led and kept captive by Satan; those Christ the Son makes free, proclaims liberty to them, says to such prisoners, Go forth; and, by the blood of his covenant, sends them forth, and directs them to himself, the strong hold, as prisoners of hope; see Is 61:1. The Septuagint and Vulgate Latin versions render it, "he bringeth forth the prisoners with fortitude"; so Apollinarius, "with his great power and strength"; and the Syriac version, with prosperity; or in a pompous manner, as the Targum. But the words may be better rendered, "he bringeth forth the prisoners", either as Ainsworth, "into fit (and commodious) places", or rather, "into the conveniencies" or "commodities": that is, of life, such as prisoners are destitute of;
but the rebellious dwell in a dry land; meaning the Jews, to whom Christ came, and whom they rejected, reviled, hated, and would not have him to reign over them, and were a gainsaying and disobedient people; for which their land was smitten with a curse, and in the time of their wars became a dry land; when famine and pestilence were everywhere, and such tribulation as was never known, Is 8:21. Moreover, the nations of the world, among whom they are dispersed, are a dry land to them; and even such places as are become fruitful through the preaching of the Gospel are no other to them, who neither do hear it, nor will they hear it; and they are like persons in a dry and thirsty land, vainly expecting a Messiah, who will never come. This may also be applied to all that obey not the Gospel of Christ, who will be punished with everlasting destruction from his presence, and shall not have a drop of cold water allowed them to cool their tongue. The allusion may be thought to be to the Jews, that murmured and rebelled against God, and vexed his Spirit in the wilderness, where their carcasses fell; and so dwelt in a dry land, and entered not into rest, or the land of Canaan. The Septuagint, Vulgate Latin, and all the Oriental versions, render it, "in graves"; Apollinarius paraphrases it,
"he bringeth the dead out of the graves to light.''
John Wesley
68:6 Rebellious - Those who rebel against God.
Robert Jamieson, A. R. Fausset and David Brown
68:6 setteth the solitary in families--literally, "settleth the lonely" (as wanderers) "at home." Though a general truth, there is perhaps allusion to the wandering and settlement of the Israelites.
rebellious dwell in a dry land--removed from all the comforts of home.
67:767:7: Աստուած բնակեցուցանէ՛ զմիակրօնս ՚ի տան, եւ հանէ զկապեալսն քաջութեամբ իւրով, սոյնպէս եւ զդառնացօղս որ բնակեալ են ՚ի գերեզմանս[7065]։ [7065] Ոմանք.Որ բնակեն ՚ի գերեզմանս։
7 Աստուած բնակեցնում է միայնակներին տան մէջ եւ իր քաջութեամբ ազատում գերեալներին ու դառնացած գերեզմանաբնակներին:
6 Աստուած լքեալները տան մէջ կը բնակեցնէ, Կապուածները յաջողութեան կ’առաջնորդէ, Բայց ապստամբները չոր տեղ պիտի բնակին։
Աստուած բնակեցուցանէ զմիակրօնս ի տան, եւ հանէ զկապեալս [391]քաջութեամբ իւրով, սոյնպէս եւ զդառնացօղս որ բնակեալ են ի գերեզմանս:

67:7: Աստուած բնակեցուցանէ՛ զմիակրօնս ՚ի տան, եւ հանէ զկապեալսն քաջութեամբ իւրով, սոյնպէս եւ զդառնացօղս որ բնակեալ են ՚ի գերեզմանս[7065]։
[7065] Ոմանք.Որ բնակեն ՚ի գերեզմանս։
7 Աստուած բնակեցնում է միայնակներին տան մէջ եւ իր քաջութեամբ ազատում գերեալներին ու դառնացած գերեզմանաբնակներին:
6 Աստուած լքեալները տան մէջ կը բնակեցնէ, Կապուածները յաջողութեան կ’առաջնորդէ, Բայց ապստամբները չոր տեղ պիտի բնակին։
zohrab-1805▾ eastern-1994▾ western am▾
67:667:7 Бог одиноких вводит в дом, освобождает узников от оков, а непокорные остаются в знойной пустыне.
67:7 ὁ ο the θεὸς θεος God κατοικίζει κατοικιζω settle μονοτρόπους μονοτροπος in οἴκῳ οικος home; household ἐξάγων εξαγω lead out; bring out πεπεδημένους πεδαω in ἀνδρείᾳ ανδρειος likewise τοὺς ο the παραπικραίνοντας παραπικραινω exasperate τοὺς ο the κατοικοῦντας κατοικεω settle ἐν εν in τάφοις ταφος grave
67:7 יְבָרְכֵ֥נוּ yᵊvārᵊḵˌēnû ברך bless אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and יִֽירְא֥וּ yˈîrᵊʔˌû ירא fear אֹ֝תֹ֗ו ˈʔōṯˈô אֵת [object marker] כָּל־ kol- כֹּל whole אַפְסֵי־ ʔafsê- אֶפֶס end אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
67:7. Deus habitare facit solitarios in domo educit vinctos in fortitudine increduli autem habitaverunt in siccitatibusGod who maketh men of one manner to dwell in a house: Who bringeth out them that were bound in strength; in like manner them that provoke, that dwell in sepulchres.
6. God setteth the solitary in families: he bringeth out the prisoners into prosperity: but the rebellious dwell in a parched land.
67:7. God shall bless us; and all the ends of the earth shall fear him.
67:7. May God bless us, and may all the ends of the earth fear him.
God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry:

67:7 Бог одиноких вводит в дом, освобождает узников от оков, а непокорные остаются в знойной пустыне.
67:7
ο the
θεὸς θεος God
κατοικίζει κατοικιζω settle
μονοτρόπους μονοτροπος in
οἴκῳ οικος home; household
ἐξάγων εξαγω lead out; bring out
πεπεδημένους πεδαω in
ἀνδρείᾳ ανδρειος likewise
τοὺς ο the
παραπικραίνοντας παραπικραινω exasperate
τοὺς ο the
κατοικοῦντας κατοικεω settle
ἐν εν in
τάφοις ταφος grave
67:7
יְבָרְכֵ֥נוּ yᵊvārᵊḵˌēnû ברך bless
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
יִֽירְא֥וּ yˈîrᵊʔˌû ירא fear
אֹ֝תֹ֗ו ˈʔōṯˈô אֵת [object marker]
כָּל־ kol- כֹּל whole
אַפְסֵי־ ʔafsê- אֶפֶס end
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
67:7. Deus habitare facit solitarios in domo educit vinctos in fortitudine increduli autem habitaverunt in siccitatibus
God who maketh men of one manner to dwell in a house: Who bringeth out them that were bound in strength; in like manner them that provoke, that dwell in sepulchres.
6. God setteth the solitary in families: he bringeth out the prisoners into prosperity: but the rebellious dwell in a parched land.
67:7. God shall bless us; and all the ends of the earth shall fear him.
67:7. May God bless us, and may all the ends of the earth fear him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
68:7: O God, when thou wentest forth - This and the following verse most manifestly refer to the passage of the Israelites through the wilderness.
Albert Barnes: Notes on the Bible - 1834
68:7: O God, when thou wentest forth before thy people ... - That is, in conducting them through the desert to the promised land. The statement in regard to the paternal character of God in the pRev_ious verses is here illustrated by his guiding his own people, when fleeing from a land of oppression, through the barren desert - and his interpositions there in their behalf. All that had been said of him in the pRev_ious verses is here confirmed by the provision which he made for their needs in their perilous journey through the wilderness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:7: O God: Psa 114:1-8; Exo 13:21; Deu 4:34; Jdg 4:14; Hab 3:13
thou didst: Jdg 5:4; Mic 2:13; Hab 3:12
Carl Friedrich Keil and Franz Delitzsch
68:7
In Ps 68:7. the poet repeats the words of Deborah (Judg 5:4.), and her words again go back to Deut 33:2, cf. Ex 19:15.; on the other hand, our Psalm is the original to Hab. 3. The martial verb יצא represents Elohim as, coming forth from His heavenly dwelling-place (Is 26:21), He places Himself at the head of Israel. The stately verb צעד represents Him as He accompanies the hosts of His people with the step of a hero confident of victory; and the terrible name for the wilderness, ישׁימון, is designedly chosen in order to express the contrast between the scene of action and that which they beheld at that time. The verb to זה סיני is easily supplied; Dachselt's rendering according to the accents is correct: hic mons Sinai (sc. in specie ita tremuit). The description fixes our attention upon Sinai as the central point of all revelations of God during the period of deliverance by the hand of Moses, as being the scene of the most gloriously of them all (vid., on Hab. p. 136f.). The majestic phenomena which proclaimed the nearness of God are distributed over the whole journeying, but most gloriously concentrated themselves at the giving of the Law of Sinai. The earth trembled throughout the extended circuit of this vast granite range, and the heavens dropped, inasmuch as the darkness of thunder clouds rested upon Sinai, pierced by incessant lightnings (Ex. 19). There, as the original passages describe it, Jahve met His people; He came from the east, His people from the west; there they found themselves together, and shaking the earth, breaking through the heavens, He gave them a pledge of the omnipotence which should henceforth defend and guide them. The poet has a purpose in view in calling Elohim in this passage "the God of Israel;" the covenant relationship of God to Israel dates from Sinai, and from this period onwards, by reason of the Tra, He became Israel's King (Deut 33:5). Since the statement of a fact of earlier history has preceded, and since the preterites alternate with them, the futures that follow in Ps 68:10, Ps 68:11 are to be understood as referring to the synchronous past; but hardly so that Ps 68:10 should refer to the miraculous supply of food, and more especially the rain of manna, during the journeyings through the wilderness. The giving of the Law from Sinai has a view to Israel being a settled, stationary people, and the deliverance out of the land of bondage only finds its completion in the taking and maintaining possession of the Land of Promise. Accordingly Ps 68:10, Ps 68:11 refer to the blessing and protection of the people who had taken up their abode there.
The נחלהּ of God (genit. auctoris, as in 2 Macc. 2:4) is the land assigned by Him to Israel as an inheritance; and גּשׁם נדבות an emblem of the abundance of gifts which God has showered down upon the land since Israel took up its abode in it. נדבה is the name given to a deed and gift springing from an inward impulse, and in this instance the intensive idea of richness and superabundance is associated therewith by means of the plural; גּשׁם נדבות is a shower-like abundance of good gifts descending from above. The Hiphil הניף here governs a double accusative, like the Kal in Prov 7:17, in so far, that is, as נחלתך is drawn to Ps 68:10; for the accentuation, in opposition to the Targum, takes נחלתך ונלאה together: Thine inheritance and that the parched one (Waw epexeget. as in 1Kings 28:3; Amos 3:11; Amos 4:10). But this "and that" is devoid of aim; why should it not at once be read הנּלאה? The rendering of Bttcher, "Thy sickened and wearied," is inadmissible, too, according to the present pointing; for it ought to be נחלתך or נחלתך. And with a suffix this Niphal becomes ambiguous, and more especially so in this connection, where the thought of נחלה, an inherited possession, a heritage, lies so naturally at hand. נחלתך is therefore to be drawn to Ps 68:10, and Ps 68:10 must begin with ונלאה, as in the lxx, καὶ ἠσθένησε σὺ δὲ κατεερτίσω αὐτήν. It is true נלאה is not a hypothetical preteriet equivalent to ונלאתה; but, as is frequently the case with the anarthrous participle (Ew. 341, b), it has the value of a hypothetical clause: "and if it (Israel's inheritance) were in a parched, exhausted condition (cf. the cognate root להה, Gen 47:13), then hast Thou always made it again firm" (Ps 8:4; Ps 15:1-5 :17), i.e., strengthened, enlivened it. Even here the idea of the inhabitants is closely associated with the land itself; in Ps 68:11 they are more especially thought of: "They creatures dwelt therein." Nearly all modern expositors take חיּה either according to 2Kings 23:11, 2Kings 23:13 (cf. 1Chron 11:15), in the signification tent-circle, ring-camp (root חו, Arab. ḥw, to move in a circle, to encircle, to compass), or in the signification of Arab. ḥayy (from Arab. ḥayiya = חיי, חיה), a race or tribe, i.e., a collection of living beings (cf. חיּי, 1Kings 18:18). But the Asaphic character of this Psalm, which is also manifest in other points, is opposed to this rendering. This style of Psalm is fond of the comparison of Israel to a flock, so that also in Ps 74:19 חית עניין signifies nothing else than "the creatures [Getheir, collective] of Thy poor, Thy poor creatures." This use of חיה is certainly peculiar; but not so remarkable as if by the "creatures of God" we had to understand, with Hupfeld, the quails (Ex. 16). The avoiding of בּהמה on account of the idea of brutum (Ps 73:22) which is inseparable from this word, is sufficient to account for it; in חיה, ζῷον, there is merely the notion of moving life. We therefore are to explain it according to Mic 7:14, where Israel is called a flock dwelling in a wood in the midst of Carmel: God brought it to pass, that the flock of Israel, although sorely persecuted, nevertheless continued to inhabit the land. בּהּ, as in Mic 7:15, refers to Canaan. עני in Ps 68:11 is the ecclesia pressa surrounded by foes on every side: Thou didst prepare for Thy poor with Thy goodness, Elohim, i.e., Thou didst regale or entertain Thy poor people with Thy possessions and Thy blessings. הכין ל, as in Gen 43:16; 1Chron 12:39, to make ready to eat, and therefore to entertain; טובה as in Ps 65:12, טוּב ה, Jer 31:12. It would be quite inadmissible, because tautological, to refer תּכין to the land according to Ps 65:10 (Ewald), or even to the desert (Olshausen), which the description has now left far behind.
Geneva 1599
68:7 (f) O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah:
(f) He teaches that God's favour belongs specifically to his Church as appears by their wonderful deliverance out of Egypt.
John Gill
68:7 O God, when thou wentest forth before thy people,.... In the pillar of cloud, and in the pillar of fire, as the Targum adds; and this divine Person was the Son of God, the Angel of his presence, in whom his name was, even his name JAH or Jehovah before mentioned;
when thou didst march through the wilderness; at the head of the Israelites, leading, guiding, and directing them; providing for them all things necessary, and protecting them against their enemies. And so Christ goes before his people, as they pass through the wilderness of this world; and does the like good offices for them, until he, as the great Captain of their salvation, brings them safe to glory: for what is here said is taken notice of as a resemblance of what he now does, or has done, under the Gospel dispensation, to which this psalm belongs; particularly of his marching through the wilderness of the Gentile world, in the ministry of the word by his apostles, wherein he went forth conquering and to conquer.
Selah; on this word; see Gill on Ps 3:2.
John Wesley
68:7 Wentest - In the cloudy pillar, as their captain leading them up out of Egypt.
Robert Jamieson, A. R. Fausset and David Brown
68:7 (Compare Ex 19:16-18).
thou wentest--in the pillar of fire.
thou didst march--literally, "in Thy tread," Thy majestic movement.
67:867:8: Աստուած ընդ ելանել քեզ առաջի ժողովրդեան քոյ. ընդ անցանել քեզ ընդ անապատ[7066][7066] Ոմանք.Յանցանել քեզ յանապատ։
8 Աստուա՛ծ, երբ քայլեցիր քո ժողովրդի առջեւից, երբ անցար անապատով,
7 Ո՛վ Աստուած, քու ժողովուրդիդ առջեւէն գացած ատենդ, Անապատէն անցած ատենդ, (Սէլա,)
Աստուած, ընդ ելանել քեզ առաջի ժողովրդեան քո, ընդ անցանել քեզ ընդ անապատ,[392]:

67:8: Աստուած ընդ ելանել քեզ առաջի ժողովրդեան քոյ. ընդ անցանել քեզ ընդ անապատ[7066]
[7066] Ոմանք.Յանցանել քեզ յանապատ։
8 Աստուա՛ծ, երբ քայլեցիր քո ժողովրդի առջեւից, երբ անցար անապատով,
7 Ո՛վ Աստուած, քու ժողովուրդիդ առջեւէն գացած ատենդ, Անապատէն անցած ատենդ, (Սէլա,)
zohrab-1805▾ eastern-1994▾ western am▾
67:767:8 Боже! когда Ты выходил пред народом Твоим, когда Ты шествовал пустынею,
67:8 ὁ ο the θεός θεος God ἐν εν in τῷ ο the ἐκπορεύεσθαί εκπορευομαι emerge; travel out σε σε.1 you ἐνώπιον ενωπιος in the face; facing τοῦ ο the λαοῦ λαος populace; population σου σου of you; your ἐν εν in τῷ ο the διαβαίνειν διαβαινω step through; go across σε σε.1 you ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness διάψαλμα διαψαλμα interlude; rest
67:8. Deus cum egredereris ante populum tuum et ambulares per desertum semperO God, when thou didst go forth in the sight of thy people, when thou didst pass through the desert:
7. O God, when thou wentest forth before thy people, when thou didst march through the wilderness;
O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah:

67:8 Боже! когда Ты выходил пред народом Твоим, когда Ты шествовал пустынею,
67:8
ο the
θεός θεος God
ἐν εν in
τῷ ο the
ἐκπορεύεσθαί εκπορευομαι emerge; travel out
σε σε.1 you
ἐνώπιον ενωπιος in the face; facing
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
ἐν εν in
τῷ ο the
διαβαίνειν διαβαινω step through; go across
σε σε.1 you
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
διάψαλμα διαψαλμα interlude; rest
67:8. Deus cum egredereris ante populum tuum et ambulares per desertum semper
O God, when thou didst go forth in the sight of thy people, when thou didst pass through the desert:
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Описывается Синайское Законодательство: евреи до горы Синая шли под непосредственным Божественным руководством ("когда Ты выходил пред народом Твоим, когда Ты шествовал пустынею"), внешним, видимым знаком которого были столбы - облачный днем, и огненный - ночью. Эти необыкновенные знаки Божественного водительства на горе Синае проявились в грозных явлениях землетрясения и гроз, сопровождавшихся сильным дождем ("небеса таяли" - пролились дождем, спустились с неба тучами). Это законодательство имело особенный смысл для еврейского народа - оно для всего мира служило знамением, что с этого времени Бог Синайский, давший евреям закон на этой горе, является Богом и покровителем особенно еврейского народа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah: 8 The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel. 9 Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary. 10 Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor. 11 The Lord gave the word: great was the company of those that published it. 12 Kings of armies did flee apace: and she that tarried at home divided the spoil. 13 Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold. 14 When the Almighty scattered kings in it, it was white as snow in Salmon.
The psalmist here, having occasion to give God thanks for the great things he had done for him and his people of late, takes occasion thence to praise him for what he had done for their fathers in the days of old. Fresh mercies should put us in mind of former mercies and revive our grateful sense of them. Let it never be forgotten,
I. That God himself was the guide of Israel through the wilderness; when he had brought them out of their chains he did not leave them in the dry land, but he himself went before them in a march through the wilderness, v. 7. It was not a journey, but a march, for they went as soldiers, as an army with banners. The Egyptians promised themselves that the wilderness had shut them in, but they were deceived; God's Israel, having him for their leader, marched through the wilderness and were not lost in it. Note, If God bring his people into a wilderness, he will be sure to go before them in it and bring them out of it. Cant. viii. 5.
II. That he manifested his glorious presence with them at Mount Sinai, v. 8. Never did any people see the glory of God, nor hear his voice, as Israel did, Deut. iv. 32, 33. Never had any people such an excellent law given them, so expounded, so enforced. Then the earth shook, and the neighbouring countries, it is likely, felt the shock; terrible thunders there were, accompanied no doubt with thunder-showers, in which the heavens seemed to drop; while the divine doctrine dropped as the rain, Deut. xxxii. 2. Sinai itself, that vast mountain, that long ridge of mountains, was moved at the presence of God; see Judg. v. 4, 5; Deut. xxxiii. 2; Hab. iii. 3. This terrible appearance of the Divine Majesty, as it would possess them with a fear and dread of him, so it would encourage their faith in him and dependence upon him. Whatever mountains of difficulty lay in the way of their happy settlement, he that could move Sinai itself could remove them, could get over them.
III. That he provided very comfortably for them both in the wilderness and in Canaan (v. 9, 10): Thou didst send a plentiful rain and hast prepared of thy goodness for the poor. This may refer, 1. To the victualling of their camp with manna in the wilderness, which was rained upon them, as were also the quails (Ps. lxxviii. 24, 27), and it might be fitly called a rain of liberality or munificence, for it was a memorable instance of the divine bounty. This confirmed the camp of Israel (here called God's inheritance, because he had chosen them to be a peculiar treasure to himself) when it was weary and ready to perish: this confirmed their faith, and was a standing proof of God's power and goodness. Even in the wilderness God found a comfortable dwelling for Israel, which was his congregation. Or, 2. To the seasonable supplies granted them in Canaan, that land flowing with mild and honey, which is said to drink water of the rain of heaven, Deut. xi. 11. When sometimes that fruitful land was ready to be turned into barrenness, for the iniquity of those that dwelt therein, God, in judgment, remembered mercy, and sent them a plentiful rain, which refreshed it again, so that the congregation of Israel dwelt therein, and there was provision enough, even to satisfy their poor with bread. This looks further to the spiritual provision made for God's Israel; the Spirit of grace and the gospel of grace are the plentiful rain with which God confirms his inheritance, and from which their fruit is found, Isa. xlv. 8. Christ himself is this rain, Ps. lxxii. 6. He shall come as showers that water the earth.
IV. That he often gave them victory over their enemies; armies, and kings of armies, appeared against them, from their first coming into Canaan, and all along in the times of the judges, till David's days, but, first or last, they gained their point against them, v. 11, 12, 14. Observe here, 1. That God was their commander-in-chief: The Lord gave the word, as general of their armies. He raised up judges for them, gave them their commissions and instructions, and assured them of success. God spoke in his holiness, and then Gilead is mine. 2. That they had prophets, as God's messengers, to make known his mind to them. God gave them his word (the word of the Lord came unto them) and then great was the company of the preachers--prophets and prophetesses, for the word is feminine. When God has messages to send he will not want messengers. Or perhaps it may allude to the women's joining in the triumph when the victory was obtained, as was usual (Exod. xv. 20, 1 Sam. xviii. 7), in which they took notice of the word of God, triumphing in that as much as in his works. 3. That their enemies were defeated, and put to confusion: Kings of armies did flee, did flee with the greatest terror and precipitation imaginable, did not fight and flee, but flee and flee, retired without striking a stroke; they fled apace, fled and never rallied again. 4. That they were enriched with the plunder of the field: She that tarried at home divided the spoil. Not only the men, the soldiers that abode by the stuff, who were, by a statute of distributions, to share the prey (1 Sam. xxx. 24), but even the women that tarried at home had a share, which intimates the abundance of spoil that should be taken. 5. That these great things which God did for them were sanctified to them and contributed to their reformation (v. 14): When the Almighty scattered kings for her (for the church) she was white as snow in Salmon, purified and refined by the mercies of God; when the host went forth against the enemy they kept themselves from every wicked thing, and so the host returned victorious, and Israel by the victory were confirmed in their purity and piety. This account of Israel's victories is applicable to the victories obtained by the exalted Redeemer for those that are his, over death and hell. By the resurrection of Christ our spiritual enemies were made to flee, their power was broken, and they were for ever disabled to hurt any of God's people. This victory was first notified by the women (the she-publishers) to the disciples (Matt. xxviii. 7) and by them it was preached to all the world, while believers that tarry at home, that did not themselves contribute any thing towards it, enjoy the benefit of it, and divide the spoil.
V. That from a low and despised condition they had been advanced to splendour and prosperity. When they were bond-slaves in Egypt, and afterwards when they were oppressed sometimes by one potent neighbour and sometimes by another, they did, as it were, lie among the pots or rubbish, as despised broken vessels, or as vessels in which there was no pleasure--they were black, and dirty, and discoloured. But God, at length, delivered them from the pots (Ps. lxxxi. 6), and in David's time they were in a fair way to be one of the most prosperous kingdoms in the world, amiable in the eyes of all about them, like the wings of a dove covered with silver, v. 13. "And so," says Dr. Hammond, "under Christ's kingdom, the heathen idolaters that were brought to the basest and most despicable condition of any creatures, worshipping wood and stone, and given up to the vilest lusts, should from that detestable condition be advanced to the service of Christ, and the practice of all Christian virtues, the greatest inward beauties in the world." It may be applied also to the deliverance of the church out of a suffering state and the comforts of particular believers after their despondencies.
Albert Barnes: Notes on the Bible - 1834
68:8: The earth shook - See Exo 19:16-18.
The heavens also dropped at the presence of God - That is, dropped down rain and food. The idea is that the very heavens seemed to be shaken or convulsed, so that rain and food were shaken down - as ripe fruit falls from a tree that is shaken. Compare the notes at Isa 34:4. So also, Isa 64:1-3. The meaning is not that the heavens themselves dropped down, but that they dropped or distilled rain and food.
Even Sinai itself was moved - This was true; but this does not seem to be the idea intended here, for the words "even" and "was moved" are not in the original. The Hebrew is, literally, "This Sinai;" meaning probably" this was at Sinai," or, "this took place at Sinai." The correct translation perhaps would be, "The heavens distilled rain at the presence of God, this at Sinai, at the presence of God."
At the presence of God, the God of Israel - The whole region seemed to be moved and awed at the presence of God, or when he came down to visit his people. The earth and the heavens, all seemed to be in commotion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:8: earth: Psa 77:18, Psa 114:7; Isa 64:1, Isa 64:3; Hab 3:13; Heb 12:26; Rev 11:19
the heavens: Jdg 5:4, Jdg 5:5
Sinai: Exo 19:16, Exo 19:18; Deu 5:23-25
the God: Psa 68:35, Psa 41:13; Isa 45:3
John Gill
68:8 The earth shook,.... Not only about Sinai, but in other places; see Ps 114:1. It may also design the dread and trembling of the inhabitants of the earth, when they heard of the wonderful things God did for his people, Ex 15:14;
the heavens also dropped at the presence of God; the Targum supplies, dew; to which may be added, quails and manna: though it rather seems to design a large shower of rain, which followed the lightning and thunder, when the law was given;
even Sinai itself was moved at the presence of God, the God of Israel: it is said to quake greatly, Ex 19:18. The words of this verse and Ps 68:7 seem to be borrowed out of the song of Deborah, Judg 5:4. Like effects followed the promulgation of the Gospel, even a shaking of the heavens and of the earth as an emblem of the removing of the ceremonial rites and Mosaic ordinances. Let it be observed, that Christ, who went before the Israelites in the wilderness, and whom they tempted and rebelled against, is called the God of Israel.
John Wesley
68:8 Dropped - Poured down great showers, which accompanied those mighty thunders.
Robert Jamieson, A. R. Fausset and David Brown
68:8 even Sinai itself--literally, "that Sinai," as in Judg 5:5.
67:967:9: երկիր շարժեցա՛ւ։ Քանզի եւ երկինք ցօղեցին յերեսաց Աստուծոյ ՚ի Սինէ, առաջի Աստուծոյ Իսրայէլի[7067]։ [7067] Ոմանք.Քանզի երկինք եւս ցօղեսցին... ՚ի Սինայէ։
9 ցնցուեց երկիրը, եւ երկինքը ցօղ թափեց Սինայում՝ Աստծու շնորհիւ, Իսրայէլի Աստծու առջեւ:
8 Երկիրը շարժեցաւ, երկինքն ալ շաղ կաթեցուց Աստուծոյ երեսէն։Սինան ալ շարժեցաւ Աստուծոյ, Իսրայէլին Աստուծոյն երեսէն։
երկիր շարժեցաւ, քանզի եւ երկինք ցօղեցին յերեսաց Աստուծոյ, [393]ի Սինէ առաջի`` Աստուծոյ Իսրայելի:

67:9: երկիր շարժեցա՛ւ։ Քանզի եւ երկինք ցօղեցին յերեսաց Աստուծոյ ՚ի Սինէ, առաջի Աստուծոյ Իսրայէլի[7067]։
[7067] Ոմանք.Քանզի երկինք եւս ցօղեսցին... ՚ի Սինայէ։
9 ցնցուեց երկիրը, եւ երկինքը ցօղ թափեց Սինայում՝ Աստծու շնորհիւ, Իսրայէլի Աստծու առջեւ:
8 Երկիրը շարժեցաւ, երկինքն ալ շաղ կաթեցուց Աստուծոյ երեսէն։Սինան ալ շարժեցաւ Աստուծոյ, Իսրայէլին Աստուծոյն երեսէն։
zohrab-1805▾ eastern-1994▾ western am▾
67:867:9 земля тряслась, даже небеса таяли от лица Божия, и этот Синай от лица Бога, Бога Израилева.
67:9 γῆ γη earth; land ἐσείσθη σειω shake καὶ και and; even γὰρ γαρ for οἱ ο the οὐρανοὶ ουρανος sky; heaven ἔσταξαν σταζω from; away προσώπου προσωπον face; ahead of τοῦ ο the θεοῦ θεος God τοῦτο ουτος this; he Σινα σινα Sina ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the θεοῦ θεος God Ισραηλ ισραηλ.1 Israel
67:9. terra commota est et caeli stillaverunt a facie tua Deus hoc est in Sinai a facie Dei Dei IsrahelThe earth was moved, and the heavens dropped at the presence of the God of Sina, at the presence of the God of Israel.
8. The earth trembled, the heavens also dropped at the presence of God: yon Sinai at the presence of God, the God of Israel.
The earth shook, the heavens also dropped at the presence of God: [even] Sinai itself [was moved] at the presence of God, the God of Israel:

67:9 земля тряслась, даже небеса таяли от лица Божия, и этот Синай от лица Бога, Бога Израилева.
67:9
γῆ γη earth; land
ἐσείσθη σειω shake
καὶ και and; even
γὰρ γαρ for
οἱ ο the
οὐρανοὶ ουρανος sky; heaven
ἔσταξαν σταζω from; away
προσώπου προσωπον face; ahead of
τοῦ ο the
θεοῦ θεος God
τοῦτο ουτος this; he
Σινα σινα Sina
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τοῦ ο the
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
67:9. terra commota est et caeli stillaverunt a facie tua Deus hoc est in Sinai a facie Dei Dei Israhel
The earth was moved, and the heavens dropped at the presence of the God of Sina, at the presence of the God of Israel.
8. The earth trembled, the heavens also dropped at the presence of God: yon Sinai at the presence of God, the God of Israel.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
68:9: Didst send a plentiful rain - גשם נדבות geshem nedaboth, a shower of liberality. I believe this to refer to the manna by which God refreshed and preserved alive the weary and hungry Israelites.
Albert Barnes: Notes on the Bible - 1834
68:9: Thou, O God, didst send a plentiful rain - Margin, shake out. Prof. Alexander, "a rain of free gifts." The Septuagint and the Vulgate render it, "a voluntary or willing rain." The Syriac, "the rain of a vow." The Hebrew word translated "plentiful" means free, voluntary, of its own accord - נדבה nedâ bâ h - (See the notes at Psa 51:12, where it is rendered free); then it means that which is given freely; and hence, abundantly. It means, therefore, in this place, plentiful, abundant. The reference, however, is to the manna, with which the people were supplied from day to day, and which seemed to be showered upon them in abundance. The word rendered "didst send" means properly to shake out, as if God shook the clouds or the heavens, and the abundant supplies for their needs were thus shaken out.
Whereby thou didst confirm thine inheritance, when it was weary - Thou didst strengthen thy people when they were exhausted, or were in danger of fainting. In other words, God sent a supply of food - manna, quails, etc. - when they were in the pathless wilderness, and when they were ready to perish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:9: didst: Psa 65:9-13, Psa 77:16, Psa 77:17, Psa 78:24-27; Deu 11:10-12, Deu 11:14; Eze 34:26
send: Heb. shake out
confirm thine inheritance: Heb. confirm it.
John Gill
68:9 Thou, O God, didst send a plentiful rain,.... Not of water literally taken, as when the Israelites passed through the sea, Ps 77:17; or when the thunderings and lightnings were on Mount Sinai, at the giving of the law, which are commonly attended with rain, Ex 19:16; or in the land of Canaan, which was the land that drank in the water of the rain of heaven, Deut 11:11; nor the rain of manna and of quails, as Arama, Ex 16:4; but either the effusion of the Holy Spirit, ordinary or extraordinary; that, on the day of Pentecost, in consequence of Christ's ascension, prophesied of in this psalm, was a "plentiful" one indeed; when the disciples were filled with the Holy Ghost, and baptized with it: yea, the ordinary measure of the Spirit's grace in conversion is abundant, and exceeding abundant; it is shed abundantly through Christ, and superabounds sin, and may be called, as the words here signify, "a rain of liberalities" (s), or a free and liberal rain; for it comes from the free grace of God, and makes those on whom it descends a willing people in their obedience. The Spirit of God is a free Spirit; and, where he is, there is liberty, in the exercise of grace, and in the discharge of duty. Or else the ministration of the Gospel (t) is meant; which is compared to rain, Deut 32:2. This, especially in the first times of the Gospel, was a very large and plentiful one; it being sent all over the world, and brought forth fruit in every place: this was also a "liberal" one, flowed from the free grace of God; the subject of it is free grace; and the tendency and effect of it are, to make men free from the bondage of the law, and the spirit of bondage which that induces. The Targum is,
"thou hast let down the dews of quickening, and the rains of good pleasure;''
grace, or free favour;
whereby thou didst confirm thine inheritance when it was weary; that is, the church, as the Targum explains it; the inheritance of Christ, which he has chosen, the Father has given him, and he possesses: the people of God, "weary" with the burdensome rites and ceremonies of the law; with their own sins and corruptions, a burden too heavy for them to bear; with the sins of others, among whom they dwell; with the temptations of Satan, with which they are annoyed; with the persecutions of the men of the world, which make them weary sometimes, and faint in their minds; and with the common afflictions of life, which often make them weary of life itself. Now, by the plentiful ministration of the doctrines of the Gospel, accompanied with the Spirit and grace of God, the hearts of the Lord's people are refreshed, as the weary, dry, and thirsty land, is with a comfortable shower of rain; and by it weary souls have rest, or at least are directed by it to Christ, where they find it: and as the earth is "prepared" (u), as the word used signifies, by rain, for the nourishment of plants; so is the church by the Gospel, whose plants are an orchard of pomegranates, for the reviving and fructifying of those who are planted in it; whereby they appear to be trees of righteousness, and the planting of the Lord; and so are confirmed, settled, and established in the house of God, and in the truths of the Gospel.
(s) "pluviam munificentiarum", Montanus; "vel liberalitatum", Vatablus, Gejerus, Michaelis; so Ainsworth; to the same purpose the Tigurine version, Cocceius, Junius & Tremellius. (t) "Dicitur de pluvia", Psal. lxviii. 10. "quae effusionem Spiritus sancti, et praeconium evangelii designat". Stockius, p. 660. (u) "parasti eam", Michaelis; "praeparas", Gejerus.
John Wesley
68:9 Weary - Dry and thirsty, and parched with excessive heat, and ready to faint for want of rain, Ps 63:1.
Robert Jamieson, A. R. Fausset and David Brown
68:9 a plentiful rain--a rain of gifts, as manna and quails.
67:1067:10: Անձրեւ կամաց պատրաստեցեր Աստուած ժառանգութեան քում. թէպէտ հիւանդացաւ՝ սակայն դու հաստատեցեր զնա[7068], [7068] Ոմանք.Թէպէտ եւ հիւանդացաւ։
10 Ցանկալի անձրեւ պատրաստեցիր, Աստուա՛ծ, քո ժառանգութեան համար, որը թէեւ տկարացաւ, բայց դու ոտքի կանգնեցրիր նրան:
9 Ո՛վ Աստուած, թէեւ քու ժառանգութիւնդ չորցած էր, Դուն առատ անձրեւով ոռոգեցիր զանիկա։
Անձրեւ [394]կամաց պատրաստեցեր, Աստուած, ժառանգութեան քում. թէպէտեւ հիւանդացաւ` սակայն դու հաստատեցեր զնա:

67:10: Անձրեւ կամաց պատրաստեցեր Աստուած ժառանգութեան քում. թէպէտ հիւանդացաւ՝ սակայն դու հաստատեցեր զնա[7068],
[7068] Ոմանք.Թէպէտ եւ հիւանդացաւ։
10 Ցանկալի անձրեւ պատրաստեցիր, Աստուա՛ծ, քո ժառանգութեան համար, որը թէեւ տկարացաւ, բայց դու ոտքի կանգնեցրիր նրան:
9 Ո՛վ Աստուած, թէեւ քու ժառանգութիւնդ չորցած էր, Դուն առատ անձրեւով ոռոգեցիր զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
67:967:10 Обильный дождь проливал Ты, Боже, на наследие Твое, и когда оно изнемогало от труда, Ты подкреплял его.
67:10 βροχὴν βροχη shower; rain ἑκούσιον εκουσιος voluntary ἀφοριεῖς αφοριζω separate ὁ ο the θεός θεος God τῇ ο the κληρονομίᾳ κληρονομια inheritance σου σου of you; your καὶ και and; even ἠσθένησεν ασθενεω infirm; ail σὺ συ you δὲ δε though; while κατηρτίσω καταρτιζω repair; outfit αὐτήν αυτος he; him
67:10. pluviam voluntariam elevasti Deus hereditatem tuam laborantem tu confortastiThou shalt set aside for thy inheritance a free rain, O God: and it was weakened, but thou hast made it perfect.
9. Thou, O God, didst send a plentiful rain, thou didst confirm thine inheritance, when it was weary.
Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary:

67:10 Обильный дождь проливал Ты, Боже, на наследие Твое, и когда оно изнемогало от труда, Ты подкреплял его.
67:10
βροχὴν βροχη shower; rain
ἑκούσιον εκουσιος voluntary
ἀφοριεῖς αφοριζω separate
ο the
θεός θεος God
τῇ ο the
κληρονομίᾳ κληρονομια inheritance
σου σου of you; your
καὶ και and; even
ἠσθένησεν ασθενεω infirm; ail
σὺ συ you
δὲ δε though; while
κατηρτίσω καταρτιζω repair; outfit
αὐτήν αυτος he; him
67:10. pluviam voluntariam elevasti Deus hereditatem tuam laborantem tu confortasti
Thou shalt set aside for thy inheritance a free rain, O God: and it was weakened, but thou hast made it perfect.
9. Thou, O God, didst send a plentiful rain, thou didst confirm thine inheritance, when it was weary.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11. Синайское Законодательство, давшее еврейскому народу точные законы, обнимавшие его жизнь со всех сторон, сплотило прежних рабов в самостоятельную единицу, особую нацию. Уже одним этим оно было для него великим благодеянием. Но Господь и дальше продолжал осыпать их своими милостями. Он ниспосылал им в нужное время "обильные дожди", разумеются такие, которые выпадали не в обыкновенный период дождей, но вне границ последних, смотря по надобности в них для евреев ("наследие"). Когда евреи нуждались в чем-либо, при борьбе ли с врагами или от недостатка внешнего благополучия, когда вообще еврей "изнемогал", Господь являлся к нему с своей помощью и "подкреплял", т. е. воздвигал его. Подобных случаев Божественного покровительства Господа своему избранному народу история евреев представляет необыкновенное количество. Самое назначение евреям Палестины, страны плодородной, было выражением благости со стороны Бога.
Adam Clarke: Commentary on the Bible - 1831
68:10: Thy congregation hath dwelt therein - חיתך chaiyathecha, thy living creature; τα ζωα, Septuagint; animalia, Vulgate; so all the Versions. Does not this refer to the quails that were brought to the camp of the Israelites, and dwelt, as it were, round about it? And was not this, with the manna and the refreshing rock, that goodness which God had provided for the poor - the needy Israelites?
Albert Barnes: Notes on the Bible - 1834
68:10: Thy congregation hath dwelt therein - In the land of promise; for the connection requires us to understand it in this manner. The idea of the writer all along pertains to that land, and to the mercy which God had shown to it. After showing by an historical reference what God had done for the people in the wilderness, he returns here, though without expressly mentioning it, to the land of promise, and to what God had done there for his people. The word tendered "congregation" - חיה châ yâ h - means properly a beast, an animal, Gen 1:30; Gen 2:19; Gen 8:19; Gen 37:20. Then it comes to be used as a collective noun, meaning a herd or flock; thus, a troop of people, an array or host, Sa2 23:11, Sa2 23:13; and it is applied here to the people, under the idea so common in the Scriptures that God is a Shepherd.
Thou, O God, hast prepared of thy goodness for the poor - For thy flock considered as poor or wretched. That is, Thou hast provided for them when they had no resources of their own - when they were a poor, oppressed, and afflicted people - wanderers wholly dependent on thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:10: Thy congregation: Psa 74:1, Psa 74:2, Psa 74:19; Exo 19:5, Exo 19:6; Num 16:3; Pe1 5:3
thou: Deu 26:5, Deu 26:9, Deu 26:10, Deu 32:8-14; Sa1 2:8; Job 5:10, Job 5:11; Mat 11:5; Luk 1:53
Geneva 1599
68:10 Thy congregation hath dwelt therein: thou, O God, hast prepared of thy (g) goodness for the poor.
(g) God blessed the land of Canaan, because he had chosen that place for his Church.
John Gill
68:10 Thy congregation hath dwelt therein,.... That is, in the Lord's inheritance, in the midst of his church and people. The word for "congregation" signifies "beasts" or "living creatures" (w): some understand them of the Gentiles, who, before the Gospel came among them, were comparable to such; but, under the Gospel dispensation, being called and taken out by it, were put among the people of God, and dwelt in his inheritance. Though, without any limitation, it may be applied to all that are quickened and made alive by the grace of God; to all that are written among the living in Jerusalem; and particularly to the ministers of the Gospel, who are signified by the four living creatures, in Ezekiel's vision and in John's Revelation; though not to the exclusion of any living believer, who has a name and a place here, and who are fellow citizens with the saints, and of the household of God:
thou, O God, hast prepared of thy goodness for the poor; blessings of goodness, spiritual blessings, blessings of grace and of glory; which flow from divine goodness, are in themselves good, and in their effects; and these were prepared in the covenant of grace and in Christ from all eternity; and that for persons poor and mean, indigent and helpless; and so the goodness of God in preparing them appears to he free and unmerited. The Targum is,
"thou hast prepared an host of angels to do good to the poor of God.''
Arama interprets it of the manna.
(w) , Sept. "animalia tua", V. L. so Eth. Syr. Arab. & Cocceius; "pecus tuum", Musculus, and some in Vatablus.
John Wesley
68:10 Thy congregation - The people of Israel. It - This land for the use of thy people: which God did by designing it for them, and expelling the old inhabitants; by furnishing it with all sorts of provisions, and making it fruitful by his special blessing. Poor - Such thy really were, when God undertook the conduct of them into Canaan.
Robert Jamieson, A. R. Fausset and David Brown
68:10 Thy congregation--literally, "troop," as in 2Kings 23:11, 2Kings 23:13 --the military aspect of the people being prominent, according to the figures of the context.
therein--that is, in the land of promise.
the poor--Thy humble people (Ps 68:9; compare Ps 10:17; Ps 12:5).
67:1167:11: եւ գազանք քո բնակեսցեն ՚ի նմա։ Պատրաստ արարեր քաղցրութեամբ քով աղքատի Աստուած.
11 Եւ քո ժողովուրդը պիտի բնակուի նրա մէջ: Աստուա՛ծ, քո քաղցրութեամբ պատրաստութիւն տեսար աղքատի համար:
10 Քու ժողովուրդդ անոր մէջ բնակեցաւ. Քու բարութիւնովդ աղքատին համար պատրաստեցիր, ո՛վ Աստուած։
[395]Եւ գազանք`` քո բնակեսցեն ի նմա. պատրաստ արարեր քաղցրութեամբ քով աղքատի, Աստուած:

67:11: եւ գազանք քո բնակեսցեն ՚ի նմա։ Պատրաստ արարեր քաղցրութեամբ քով աղքատի Աստուած.
11 Եւ քո ժողովուրդը պիտի բնակուի նրա մէջ: Աստուա՛ծ, քո քաղցրութեամբ պատրաստութիւն տեսար աղքատի համար:
10 Քու ժողովուրդդ անոր մէջ բնակեցաւ. Քու բարութիւնովդ աղքատին համար պատրաստեցիր, ո՛վ Աստուած։
zohrab-1805▾ eastern-1994▾ western am▾
67:1067:11 Народ Твой обитал там; по благости Твоей, Боже, Ты готовил {необходимое} для бедного.
67:11 τὰ ο the ζῷά ζωον animal σου σου of you; your κατοικοῦσιν κατοικεω settle ἐν εν in αὐτῇ αυτος he; him ἡτοίμασας ετοιμαζω prepare ἐν εν in τῇ ο the χρηστότητί χρηστοτης kindness σου σου of you; your τῷ ο the πτωχῷ πτωχος bankrupt; beggarly ὁ ο the θεός θεος God
67:11. animalia tua habitaverunt in ea praeparasti in bonitate tua pauperi DeusIn it shall thy animals dwell; in thy sweetness, O God, thou hast provided for the poor.
10. Thy congregation dwelt therein: thou, O God, didst prepare of thy goodness for the poor.
Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor:

67:11 Народ Твой обитал там; по благости Твоей, Боже, Ты готовил {необходимое} для бедного.
67:11
τὰ ο the
ζῷά ζωον animal
σου σου of you; your
κατοικοῦσιν κατοικεω settle
ἐν εν in
αὐτῇ αυτος he; him
ἡτοίμασας ετοιμαζω prepare
ἐν εν in
τῇ ο the
χρηστότητί χρηστοτης kindness
σου σου of you; your
τῷ ο the
πτωχῷ πτωχος bankrupt; beggarly
ο the
θεός θεος God
67:11. animalia tua habitaverunt in ea praeparasti in bonitate tua pauperi Deus
In it shall thy animals dwell; in thy sweetness, O God, thou hast provided for the poor.
10. Thy congregation dwelt therein: thou, O God, didst prepare of thy goodness for the poor.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
68:11: Great was the company of those that published it - המבשרות צבא רב hammebasseroth tsaba rab; "Of the female preachers there was a great host." Such is the literal translation of this passage; the reader may make of it what he pleases. Some think it refers to the women who, with music, songs, and dances, celebrated the victories of the Israelites over their enemies. But the publication of good news, or of any joyful event, belonged to the women. It was they who announced it to the people at large; and to this universal custom, which prevails to the present day, the psalmist alludes. See this established in the note on Isa 40:9 (note).
Albert Barnes: Notes on the Bible - 1834
68:11: The Lord gave the word - The command, or the order. It is not certain to what the psalmist here refers; whether to some particular occasion then fresh in the recollection of the people, when a great victory had been gained, which it was the design of the psalm to celebrate; or whether it is a general statement in regard to the doings of God, having reference to all his victories and triumphs, and meaning that in all cases the command came from him. The subsequent verses make it evident that there is an allusion here to the ark of the covenant, and to the victories which had been achieved under that as a guide or protector. The entire psalm refers to the ark, and its triumphs; and the idea here seems to be, that in all the victories which had been achieved the "word" or the command came from God, and that its promulgation was immediately made by a "great company" who stood ready to communicate it or to "publish" it.
Great was the company of those that published it - Margin, army. More literally, "The women publishing it were a great host." The word used is in the feminine gender, and refers to the Oriental custom whereby females celebrated victories in songs and dances. See Exo 15:20-21; Jdg 11:34; Jdg 21:21; Sa1 18:6-7. The idea here is, that when there was a proclamation of war - when God commanded his people to go out to battle, and to take with them the ark, the females of the land - the singers - were ready to make known the proclamation; to celebrate the will of the Lord by songs and dances; to cheer and encourage their husbands, brothers, and fathers, as they went out to the conflict. The result is stated in the following verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:11: Lord: Psa 40:3; Exo 14:15, Exo 17:9-16; Judg. 4:6-24; Eph 4:11
company: Heb. army, Psa 68:25; Exo 15:20; Judg. 5:1-31; Rev 19:13
Carl Friedrich Keil and Franz Delitzsch
68:11
The futures that now follow are no longer to be understood as referring to previous history; they no longer alternate with preterites. Moreover the transition to the language of address in Ps 68:14 shows that the poet here looks forth from his present time and circumstances into the future; and the introduction of the divine name אדני, after Elohim has been used eleven times, is an indication of a new commencement. The prosperous condition in which God places His church by giving it the hostile powers of the world as a spoil is depicted. The noun אמר, never occurring in the genitival relationship, and never with a suffix, because the specific character of the form would be thereby obliterated, always denotes an important utterance, more particularly God's word of promise (Ps 77:9), or His word of power (Hab 3:9), which is represented elsewhere as a mighty voice of thunder (Ps 68:34, Is 30:30), or a trumpet-blast (Zech 9:14); in the present instance it is the word of power by which the Lord suddenly changes the condition of His oppressed church. The entirely new state of things which this omnipotent behest as it were conjures into existence is presented to the mind in v. 12b: the women who proclaim the tidings of victory - a great host. Victory and triumph follow upon God's אמר, as upon His creative יהי. The deliverance of Israel from the army of Pharaoh, the deliverance out of the hand of Jabin by the defeat of Sisera, the victory of Jephthah over the Ammonites, and the victorious single combat of David with Goliath were celebrated by singing women. God's decisive word shall also go forth this time, and of the evangelists, like Miriam (Mirjam) and Deborah, there shall be a great host.
Ps 68:12 describes the subject of this triumphant exultation. Hupfeld regards Ps 68:13-15 as the song of victory itself, the fragment of an ancient triumphal ode (epinikion) reproduced here; but there is nothing standing in the way that should forbid our here regarding these verses as a direct continuation of Ps 68:12. The "hosts" are the numerous well-equipped armies which the kings of the heathen lead forth to the battle against the people of God. The unusual expression "kings of hosts" sounds very much like an ironically disparaging antithesis to the customary "Jahve of Hosts" (Bttcher). He, the Lord, interposes, and they are obliged to flee, staggering as they go, to retreat, and that, as the anadiplosis (cf. Judg 5:7; Judg 19:20) depicts, far away, in every direction. The fut. energicum with its ultima-accentuation gives intensity to the pictorial expression. The victors then turn homewards laden with rich spoils. נות בּית, here in a collective sense, is the wife who stays at home (Judg 5:24) while the husband goes forth to battle. It is not: the ornament (נוה as in Jer 6:2) of the house, which Luther, with the lxx, Vulgate, and Syriac, adopts in his version,
(Note: "Hausehre," says he, is the housewife or matron as being the adornment of the house; vid., F. Dietrich, Frau und Dame, a lecture bearing upon the history of language (1864), S. 13.)
but: the dweller or homely one (cf. נות, a dwelling-lace, Job 8:6) of the house, ἡ οἰκουρός. The dividing of the spoil elsewhere belongs to the victors; what is meant here is the distribution of the portions of the spoil that have fallen to the individual victors, the further distribution of which is left for the housewife (Judg 5:30., 2Kings 1:24). Ewald now recognises in Ps 68:14. the words of an ancient song of victory; but v. 13b is unsuitable to introduce them. The language of address in Ps 68:14 is the poet's own, and he here describes the condition of the people who are victorious by the help of their God, and who again dwell peaceably in the land after the war. אם passes out of the hypothetical signification into the temporal, as e.g., in Job 14:14 (vid., on Ps 59:16). The lying down among the sheep-folds (שׁפתּים = משׁפּתים, cf. שׁפט, משׁפּט, the staked-in folds or pens consisting of hurdles standing two by two over against one another) is an emblem of thriving peace, which (like Ps 68:8, Ps 68:28) points back to Deborah's song, Judg 5:16, cf. Gen 49:14. Just such a time is now also before Israel, a time of peaceful prosperity enhanced by rich spoils. Everything shall glitter and gleam with silver and gold. Israel is God's turtle-dove, Ps 74:19, cf. Ps 56:1, Hos 7:11; Hos 11:11. Hence the new circumstances of ease and comfort are likened to the varied hues of a dove disporting itself in the sun. Its wings are as though overlaid with silver (נחפּה, not 3. praet, but part. fem. Niph. as predicate to כּנפי, cf. 1Kings 4:15; Mic 4:11; Mic 1:9; Ew. 317 a), therefore like silver wings (cf. Ovid, Metam. ii. 537: Niveis argentea pennis Ales); and its pinions with gold-green,
(Note: Ewald remarks, "Arabian poets also call the dove Arab. 'l-wrq'â, the greenish yellow, golden gleaming one, vid., Kosegarten, Chrestom. p. 156, 5." But this Arabic poetical word for the dove signifies rather the ash-green, whity blackish one. Nevertheless the signification greenish for the Hebrew ירקרק is established. Bartenoro, on Negaim xi. 4, calls the colour of the wings of the peacock ירקרק; and I am here reminded of what Wetzstein once told me, that, according to an Arab proverb, the surface of good coffee ought to be "like the neck of the dove," i.e., so oily that it gleams like the eye of a peacock. A way for the transition from green to grey in aurak as the name of a colour is already, however, opened up in post-biblical Hebrew, when to frighten any one is expressed by פנים הוריק, Genesis Rabba, 47a. The intermediate notions that of fawn colour, i.e., yellowish grey. In the Talmud the plumage of the full-grown dove is called זהוב and צהוב, Chullin, 22b.)
and that, as the reduplicated form implies, with the iridescent or glistening hue of the finest gold (חרוּץ, not dull, but shining gold).
Side by side with this bold simile there appears in v. 15 an equally bold but contrastive figure, which, turning a step or two backward, likewise vividly illustrates the results of their God-given victory. The suffix of בּהּ refers to the land of Israel, as in Is 8:21; Is 65:9. צלמום, according to the usage of the language so far as it is now preserved to us, is not a common noun: deep darkness (Targum = צלמות), it is the name of a mountain in Ephraim, the trees of which Abimelech transported in order to set fire to the tower of Shechem (Judg 9:48.). The Talmudic literature was acquainted with a river taking its rise there, and also somewhat frequently mentions a locality bearing a similar name to that of the mountain. The mention of this mountain may in a general way be rendered intelligible by the consideration that, like Shiloh (Gen 49:10), it is situated about in the centre of the Holy Land.
(Note: In Tosifta Para, ch. viii., a river of the name of יורדת הצלמון is mentioned, the waters of which might not be used in preparing the water of expiation (מי חטאת), because they were dried up at the time of the war, and thereby hastened the defeat of Israel (viz., the overthrow of Barcochba). Grtz "Geschichte der Juden, iv. 157, 459f.) sees in it the Nahar Arsuf, which flows down the mountains of Ephraim past Bethar into the Mediterranean. The village of Zalmon occurs in the Mishna, Jebamoth xvi. 6, and frequently. The Jerusalem Gemara (Maaseroth i. 1) gives pre-eminence to the carob-trees of Zalmona side by side with those of Shitta and Gadara.)
השׁליג signifies to bring forth snow, or even, like Arab. aṯlj, to become snow-white; this Hiph. is not a word descriptive of colour, like הלבּין. Since the protasis is בּפרשׂ, and not בּפרשׂך, תּשׁלג is intended to be impersonal (cf. Ps 50:3; Amos 4:7, Mich. Ps 3:6); and the voluntative form is explained from its use in apodoses of hypothetical protases (Ges. 128, 2). It indicates the issue to which, on the supposition of the other, it must and shall come. The words are therefore to be rendered: then it snows on Zalmon; and the snowing is either an emblem of the glistening spoil that falls into their hands in such abundance, or it is a figure of the becoming white, whether from bleached bones (cf. Virgil, Aen. v. 865: albi ossibus scopuli; xii. 36: campi ossibus albent; Ovid, Fasti i. 558: humanis ossibus albet humus) or even from the naked corpses (2Kings 1:19, על־בּמותיך חלל). Whether we consider the point of comparison to lie in the spoil being abundant as the flakes of snow, and like to the dazzling snow in brilliancy, or in the white pallid corpses, at any rate בּצלמון is not equivalent to כּבצלמון, but what follows "when the Almighty scatters kings therein" is illustrated by Zalmon itself. In the one case Zalmon is represented as the battle-ground (cf. Ps 110:6), in the other (which better corresponds to the nature of a wooded mountain) as a place of concealment. The protasis בפרשׂ וגו favours the latter; for פּרשׂ signifies to spread wide apart, to cause a compact whole - and the host of "the kings" is conceived of as such - to fly far asunder into many parts (Zech 2:10, cf. the Niph. in Ezek 17:21). The hostile host disperses in all directions, and Zalmon glitters, as it were with snow, from the spoil that is dropped by those who flee. Homer also (Iliad, xix. 357-361) likens the mass of assembled helmets, shields, armour, and lances to the spectacle of a dense fall of snow. In this passage of the Psalm before us still more than in Homer it is the spectacle of the fallen and far seen glistening snow that also is brought into the comparison, and not merely that which is falling and that which covers everything (vid., Iliad, xii. 277ff.). The figure is the pendant of the figure of the dove.
(Note: Wetzstein gives a different explanation (Reise in den beiden Trachonen und um das Haura=ngebirge in the Zeitscheift fr allgem. Erdkunde, 1859, S. 198). "Then fell snow on Zalmon, i.e., the mountain clothed itself in a bright garment of light in celebration of this joyous event. Any one who has been in Palestine knows how very refreshing is the spectacle of the distant mountain-top capped with snow. The beauty of this poetical figure is enhanced by the fact that Zalmon (Arab. ḏlmân), according to its etymology, signifies a mountain range dark and dusky, either from shade, forest, or black rock. The last would well suit the mountains of Haurn, among which Ptolemaeus (p. 365 and 370, Ed. Wilberg) mentions a mountain (according to one of the various readings) Ἀσαλμάνος.")
Geneva 1599
68:11 The Lord gave the word: great [was] the company of (h) those that published [it].
(h) The fashion then was that women sang songs after the victory, as did Miriam, Deborah, Judith and others.
John Gill
68:11 The Lord gave the word,.... The word of the Gospel to his apostles. He committed the word of reconciliation to them; he intrusted them with it, as a sacred depositum; he gave gifts unto them, qualifying them for the ministration of it; he gave them a commission to preach it; and he gave them a door of utterance to speak it as it should be, and an opportunity to publish it. The Targum wrongly interprets it of the word of the law;
great was the company of those that published it; there were in our Lord's time twelve apostles and seventy disciples, who were sent out to preach the Gospel; and many more in the times of the apostles, and since. The word for "company" signifies an "army" (x): Christ's ministers are soldiers, and war a good warfare; they have weapons which are not carnal, but spiritual, and mighty through God, and they are made to triumph in Christ in every place. And the word rendered "those that published" is in the feminine gender; not as suggesting that women would be preachers of the Gospel under the New Testament dispensation, for that is forbidden, 1Cor 14:34; but in allusion to the custom of women in Israel publishing the victories obtained by their armies and generals; see 1Kings 18:7; and it may be it is used to denote the weakness of Gospel ministers in themselves, who have the treasure of the word put into their earthen vessels, that the power may appear to be of God, and not of man; so ministers are called maidens, Prov 9:3; and this same word is used of them in Is 40:9. And it may be observed, that notwithstanding it is of the said gender, yet it is by the Targum interpreted of men, thus;
"but Moses and Aaron evangelized the word of God to the great army of Israel.''
And it may also be observed, that this word which signifies a "publishing of good news", is derived from a root which signifies "flesh" denoting, that the good tidings of the Gospel, or of peace and pardon, righteousness, life, and salvation, published in it, are by an incarnate Saviour, or through his assumption of our flesh, and suffering in it.
(x) "exercitus", Pagninus, Montanus, Gejerus, Cocceius.
John Wesley
68:11 Gave - He put this triumphant song into their mouths.
Robert Jamieson, A. R. Fausset and David Brown
68:11 gave the word--that is, of triumph.
company--or, choir of females, celebrating victory (Ex 15:20).
67:1267:12: Տէր տացէ զբան ոյք աւետարանեն զօրութեամբ բազմաւ։
12 Տէրը պատգամ պիտի տայ նրանց, ովքեր մեծ զօրութեամբ աւետիս են տալիս:
11 Տէրը պատգամ տուաւ. Աւետիս տուողները մեծ բազմութիւն են
Տէր տացէ զբան ոյք աւետարանեն զօրութեամբ բազմաւ:

67:12: Տէր տացէ զբան ոյք աւետարանեն զօրութեամբ բազմաւ։
12 Տէրը պատգամ պիտի տայ նրանց, ովքեր մեծ զօրութեամբ աւետիս են տալիս:
11 Տէրը պատգամ տուաւ. Աւետիս տուողները մեծ բազմութիւն են
zohrab-1805▾ eastern-1994▾ western am▾
67:1167:12 Господь даст слово: провозвестниц великое множество.
67:12 κύριος κυριος lord; master δώσει διδωμι give; deposit ῥῆμα ρημα statement; phrase τοῖς ο the εὐαγγελιζομένοις ευαγγελιζω deliver the good message / gospel; preach δυνάμει δυναμις power; ability πολλῇ πολυς much; many
67:12. Domine dabis sermonem adnuntiatricibus fortitudinis plurimaeThe Lord shall give the word to them that preach good tidings with great power.
11. The Lord giveth the word: the women that publish the tidings are a great host.
The Lord gave the word: great [was] the company of those that published:

67:12 Господь даст слово: провозвестниц великое множество.
67:12
κύριος κυριος lord; master
δώσει διδωμι give; deposit
ῥῆμα ρημα statement; phrase
τοῖς ο the
εὐαγγελιζομένοις ευαγγελιζω deliver the good message / gospel; preach
δυνάμει δυναμις power; ability
πολλῇ πολυς much; many
67:12. Domine dabis sermonem adnuntiatricibus fortitudinis plurimae
The Lord shall give the word to them that preach good tidings with great power.
11. The Lord giveth the word: the women that publish the tidings are a great host.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-15. "Господь даст слово: провозвестниц великое множество". Господь особенно наглядно показывал свою помощь евреям в их многочисленных и опасных войнах. Эти войны всегда кончались удачей, так как Сам Господь давал "слово" - материал для радостных песней, победных, возвещавших о необыкновенной мощи, проявленной евреями в борьбе. Такие победы понятны: Сам Господь являлся военачальником, Его непобедимой силе никто не может противостоять, а потому враждебные "цари воинств бегут, бегут" от него в паническом страхе, оставляя евреям богатую добычу, которую они делят между собою и этими военными трофеями их женщины украшают свои дома, что было обычно в древних войнах. Дальнейшее процветание евреев возможно под следующим условием: если по завладении Палестиной и по расселении каждого колена в назначенные для него участки евреи будут жить покойно ("расположившись", т. е. отдыхать), в согласии с указаниями Закона, Божественной воли, то они будут походить на египетских голубей, с их особенным оперением - серебряными, белыми перьями сверху и золотистыми, желтоватыми под крыльями, т. е. евреи будут также полны всяких внешних удобств и благ жизни, даже в виде обилия золота и серебра, как богато и красиво оперенье египетских голубей. Смысл, таким образом, этого стиха такой: евреи, под условием верности Закону Бога, обеспечивают себе дальнейшее процветание жизни. Такое понимание стоит в более тесной связи с дальнейшим содержанием, где говорится тоже о победах. Можно понимать и так: евреям предлагается не питать никаких военных замыслов по поселении в Палестине, а отдаться мирным занятиям и промыслам, которые принесут им полное материальное благополучие, хотя такое понимание имеет менее связи со всем содержанием псалма. Когда Господь рассеял царей языческих, прежде обитавших в Палестине, последняя заблестела, как снег на вершине горы Селмона в зимнее время. (Прошедшие времена глаголов стоят вместо будущих). За гибелью языческих царей, прежних владык Палестины, последняя перестала представлять препятствия для поселения там евреев, как выпадающий снег на вершине Селмона уравнивает его выступы и трещины, и стала (Палестина) такой же удобной и привлекательной для поселения на ней и для обработки ее, как привлекает внимание своим блеском снеговая вершина Селмона (в колене Ефремовом, гора не высокая и совне, в обычное время, мрачная, но покрытая снегом тем более привлекающая внимание зрителя).
Adam Clarke: Commentary on the Bible - 1831
68:12: Kings of armies did flee - Rabin and the kings of the Canaanites, who united their forces to overwhelm the Israelites.
And she - Deborah the prophetess, a woman accustomed to tarry at home, and take care of the family; she divided the spoils, and vanquished their kings.
Albert Barnes: Notes on the Bible - 1834
68:12: Kings of armies did flee apace - Margin, as in Hebrew, did flee, did flee. This is the Hebrew mode of expressing that which is emphatic or superlative. It is by simply repeating the word. The idea is, that they fled speedily; they fled at once, and in alarm. Psa 68:12-13 are marked by DeWette as a quotation, and the language is supposed by him to be the substance of the song that was sung by the women as referred to in Psa 68:11. This supposition is not improbable. The reference is, undoubtedly, to the former victories achieved by the people of God when they went out to war; and the idea is, that when the command came, when God gave the word Psa 68:11, their foes fled in consternation.
And she that tarried at home divided the spoil - The women remaining in their homes, while the men went out to war. On them devolved the office of dividing the plunder, and of giving the proper portions to each of the victors. They would take an interest in the battle, and receive the booty, and assign the portion due to each of the brave soldiers - the more acceptable as given to them by female hands. Possibly, however, the meaning may be, that the victors would bring the plunder home, and lay it at the feet of their wives and daughters to be divided among the women themselves. The dividing of the spoils of battle after a victory was always an important act. Compare Jdg 5:30; Jos 7:21; Ch1 26:27; Heb 7:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:12: Kings: Exo 14:25; Num 31:8, Num 31:9, Num 31:54; Jos 10:16, Jos 10:42, Jos 12:7, Jos 8-24; Jdg 5:19; Rev 6:15; Rev 19:17-20
did flee: she, Num 31:27; Sa1 30:24
did flee apace: Heb. did flee
Geneva 1599
68:12 Kings of armies did flee apace: and (i) she that tarried at home divided the spoil.
(i) The prayer was so great, that not only the soldiers, but the women also had part of it.
John Gill
68:12 Kings of armies did flee apace,.... Or "they fled, they fled" (y); or "they flee, they flee". This is either the subject matter of the word "published", the words of the publishers so saying; or the effect of the publication of the Gospel: for though some, by these kings of armies, understand the apostles either fleeing from place to place because of persecution, or running to and fro, as they interpret the words, to spread the Gospel; yet they rather intend the enemies of the Gospel, and the chief of them that opposed themselves to it; namely, Roman emperors and kings, and who fled before it; particularly at the time of the downfall of Paganism, when they fled to the mountains and hills, and called upon them to hide them from Christ, Rev_ 6:15;
and she that tarried at home divided the spoil; the church, compared to a woman that keeps at home, Tit 2:5, who shared in the spoils token out of the hands of Satan, and from among the Gentiles, even converted souls, brought unto her. What is promised to Christ, Is 53:12; is said of the church; she being made more than a conqueror through him, and sharing in all his victories and spoils. It denotes the certain and easy success of the Gospel ministry, attended with a divine power, and the advantages thereof to the church of Christ; this was particularly true of the church in the times of Constantine.
(y) "fugiebant, fugiebant", Pagninus, Montanus; "fugerunt, fugerunt", Tigurine version, Musculus.
John Wesley
68:12 Kings - The kings of Canaan, and other nations who came forth against the Israelites, accompanied with great and numerous armies. The spoil - There was enough, not only for those who took it, but also to be divided to their wives and children, when they came home.
Robert Jamieson, A. R. Fausset and David Brown
68:12 Kings of armies--that is, with their armies.
she that . . . at home--Mostly women so remained, and the ease of victory appears in that such, without danger, quietly enjoyed the spoils.
67:1367:13: Թագաւոր զօրութեանց սիրելւոյ, զգեղեցկութիւն տան քո բաժանեալ յաւարի[7069], [7069] Ոմանք.Բաժանել յաւարի։
13 Սիրելիիդ զօրքերի թագաւո՛ր, քո տան գեղեցկութիւնը մատնուեց աւարի:
12 «Զօրքերուն թագաւորները կը փախչին, կը փախչին»։Տան մէջ բնակող կիները աւարը կը բաժնեն
[396]Թագաւոր զօրութեանց սիրելւոյ, զգեղեցկութիւն տան քո բաժանեալ յաւարի:

67:13: Թագաւոր զօրութեանց սիրելւոյ, զգեղեցկութիւն տան քո բաժանեալ յաւարի[7069],
[7069] Ոմանք.Բաժանել յաւարի։
13 Սիրելիիդ զօրքերի թագաւո՛ր, քո տան գեղեցկութիւնը մատնուեց աւարի:
12 «Զօրքերուն թագաւորները կը փախչին, կը փախչին»։Տան մէջ բնակող կիները աւարը կը բաժնեն
zohrab-1805▾ eastern-1994▾ western am▾
67:1267:13 Цари воинств бегут, бегут, а сидящая дома делит добычу.
67:13 ὁ ο the βασιλεὺς βασιλευς monarch; king τῶν ο the δυνάμεων δυναμις power; ability τοῦ ο the ἀγαπητοῦ αγαπητος loved; beloved καὶ και and; even ὡραιότητι ωραιοτης the οἴκου οικος home; household διελέσθαι διαιρεω divide σκῦλα σκυλον spoil
67:13. reges exercituum foederabuntur foederabuntur et pulchritudo domus dividet spoliaThe king of powers is of the beloved, of the beloved; and the beauty of the house shall divide spoils.
12. Kings of armies flee, they flee: and she that tarrieth at home divideth the spoil.
Kings of armies did flee apace: and she that tarried at home divided the spoil:

67:13 Цари воинств бегут, бегут, а сидящая дома делит добычу.
67:13
ο the
βασιλεὺς βασιλευς monarch; king
τῶν ο the
δυνάμεων δυναμις power; ability
τοῦ ο the
ἀγαπητοῦ αγαπητος loved; beloved
καὶ και and; even
ὡραιότητι ωραιοτης the
οἴκου οικος home; household
διελέσθαι διαιρεω divide
σκῦλα σκυλον spoil
67:13. reges exercituum foederabuntur foederabuntur et pulchritudo domus dividet spolia
The king of powers is of the beloved, of the beloved; and the beauty of the house shall divide spoils.
12. Kings of armies flee, they flee: and she that tarrieth at home divideth the spoil.
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Adam Clarke: Commentary on the Bible - 1831
68:13: Though ye have lien among the pots - The prophet is supposed here to address the tribes of Reuben and Gad, who remained in their inheritances, occupied with agricultural, maritime, and domestic affairs, when the other tribes were obliged to go against Jabin, and the other Canaanitish kings. Ye have been thus occupied, while your brethren sustained a desperate campaign; but while you are inglorious, they obtained the most splendid victory, and dwell under those rich tents which they have taken from the enemy; coverings of the most beautiful colors, adorned with gold and silver. The words בירקרק חרוץ birakrak charuts, native gold, so exceedingly and splendidly yellow as to approach to greenness - from ירק yarak, to be green; and the doubling of the last syllable denotes an exeess in the denomination - excessively green - blistering green. The Targum gives us a curious paraphrase of this and the following verse: "If ye, O ye kings, slept among your halls, the congregation of Israel, which is like a dove covered with the clouds of glory, divided the prey of the Egyptians, purified silver, and coffers full of the finest gold. And when it stretched out its hands in prayer over the sea, the Almighty cast down kingdoms; and for its sake cooled hell like snow, and snatched it from the shadow of death." Perhaps the Romanists got some idea of purgatory here. For the sake of the righteous, the flames of hell are extinguished!
Albert Barnes: Notes on the Bible - 1834
68:13: Though ye have lien among the pots - There are few passages in the Bible more difficult of interpretation than this verse and the following. Our translators seem to have supposed that the whole refers to the ark, considered as having been neglected, or as having been suffered to remain among the common vessels of the tabernacle, until it became like those vessels in appearance - that is, until its brilliancy had become tarnished by neglect, or by want of being cleaned and furbished - yet that it would be again like the wings of a dove covered with silver, as it had been formerly, and pure like the whitest snow. But it is not certain, if it is probable, that this is the meaning. Prof. Alexander renders it, "When ye lie down between the borders (ye shall be like) the wings of a dove covered with silver;" that is, "when the land had rest," or was restored to a state of tranquility.
DeWette renders it, "When ye rest between the cattle-stalls:" expressing the same idea, that of quiet repose as among the herds of cattle lying calmly down to rest. The Septuagint renders it, "Though you may have slept in kitchens." The words rendered" Though ye have lien" mean literally, "If you have lain," alluding to some act or state of lying down quietly or calmly. The verb is in the plural number, but it is not quite clear what it refers to. There is apparently much confusion of number in the passage. The word rendered "pots" - שׁפתים shephathayim - in the dual form, occurs only in this place and in Eze 40:43, where it is translated hooks (margin, end-irons, or the two hearth-stones). Gesenius renders it here "stalls," that is, folds for cattle, and supposes that in Ezekiel it denotes places in the temple-court, where the victims for sacrifice were fastened. Tholuck renders it, "When you shall again rest within your stone-borders (that is, within the limits of your own country, or within your own borders), ye shall be like the wings of a dove." For other interpretations of the passage, see Rosenmuller in loc. I confess that none of these explanations of the passage seem to me to be satisfactory, and that I cannot understand it. The wonder is not, however, that, in a book so large as the Bible, and written in a remote age, and in a language which has long ceased to be a spoken language, there should be here and there a passage which cannot now be made clear, but that there should be so few of that description. There is no ancient book that has not more difficulties of this kind than the Hebrew Scriptures:
Yet shall ye be as the wings of a dove covered with silver ... - The phrase "yet shall ye be" is not in the original. The image here is simply one of beauty. The allusion is to the changeable colors of the plumage of a dove, now seeming to be bright silver, and then, as the rays of light fall on it in another direction, to be yellow as gold. If the allusion is to the ark, considered as having been laid aside among the ordinary vessels of the tabernacle, and having become dark and dingy by neglect, then the meaning would be, that, when restored to its proper place, and with the proper degree of attention and care bestowed upon it, it would become a most beautiful object. If the allusion is to the people of the land considered either as lying down in dishonor, as if among filth, or as lying down calmly and quietly as the beasts do in their stalls, or as peacefully reposing within their natural limits or borders, then the meaning would be, that the spectacle would be most beautiful. The varied tints of loveliness in the land - the gardens, the farms, the flowers, the fruits, the vineyards, the orchards, the villages, the towns, the cheerful homes - would be like the dove - the emblem of calmness - so beautiful in the variety and the changeableness of its plumage. The comparison of a beautiful and variegated country with a dove is not a very obvious one, and yet, in this view, it would not be wholly unnatural. It is not easy always to vindicate philosophically the images used in poetry; nor is it always easy for a Western mind to see the reasons of the images employed by an Oriental poet. It seems probable that the comparison of the land (considered as thus variegated in its beauty) with the changing beauties of the plumage of the dove is the idea intended to be conveyed by this verse; but it is not easy to make it out on strictly exegetical or philological principles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:13: Though: That is, probably, "Though ye have laboured and lain down between the brick-kilns in Egypt - a poor, enslaved, and oppressed people, yet ye shall gradually rise to dignity, prosperity, and splendour; as a dove, which has been defiled with dirt, disordered, and dejected, by washing herself in a running stream, and trimming her plumage, gradually recovers the serenity of her disposition, the purity of colour, and the richness and varied elegance of her appearance."
ye have: Psa 81:6; Exo 1:14; Co1 6:9-11, Co1 12:2; Eph 2:1-3; Tit 3:3
the wings: Psa 74:19, Psa 105:37, Psa 149:4; Kg1 4:20, Kg1 4:21; Eze 16:6-14; Luk 15:16, Luk 15:22; Eph 5:26, Eph 5:27; Rev 1:5, Rev 1:6
Geneva 1599
68:13 Though ye have lien among the (k) pots, [yet shall ye be as] the wings of a dove covered with silver, and her feathers with yellow gold.
(k) Though God permits his Church for a time to lie in black darkness, yet he will restore it, and make it most shining and white.
John Gill
68:13 Though ye have lain among the pots,.... Kimchi takes these words to be the words of the women, or of the psalmist addressing the Israelites going out to war; that though they should lie in a low, dark, and disagreeable place, in the camp, in the open field, exposed to wind and weather; yet they should be fair and beautiful, and be loaded with gold and silver, the spoil of the enemy. But Fortunatus Scacchus (z) refers them, much better, to the encampment of the Israelites in their tents, and to the disposition and order of their army going to battle: the body of the army in the middle, and the two wings, right and left, on each side; whose glittering armour of gold and brass, the rays of the sun striking on them, are fitly resembled by the colours on the wings and back of a dove. Another learned writer (a) thinks they are an address to the wings of the dove; that is, to the dove itself, meaning the Holy Spirit, expostulating with him how long he would dwell within the limits and borders of the land of Canaan; which was not long after the ascension of Christ, for soon was the gift of the Holy Ghost poured down upon the Gentiles, But rather they are an address to the people of Israel; intimating, that though they had been in adversity, and their lives had been made bitter with hard bondage, in mortar and in brick, and in all manner of service in the field; and had lain among the brick kilns and furnaces when in Egypt; and in the times of the Judges had suffered much from their neighbours, by whom they were frequently carried captive; and had been in affliction in the times of Saul; yet now in prosperous circumstances in the times of David, who had conquered their enemies, and enlarged their dominions, and restored peace; and especially would be more so in the days of Solomon, when they enjoyed great plenty and prosperity, and silver was made to be as the stones of the street. Though it is best of all to apply the words to the church and people of God in Gospel times; and they may describe their state and condition by nature and by grace, in adversity and in prosperity: the former in this clause, in which there is an allusion to scullions, or such as lie among coppers and furnaces, and are black and sooty; and so it describes the Lord's people before conversion, who are black with original sin and actual transgressions; who being transgressors from the womb, and as long as they live and walk in sin, and have their conversation with the men of the world, may be said to lie among the pots: and this may also be expressive of the church of Christ being in adversity, and black with the sun of persecution smiting her; and she might be said to lie among the pots while the ten Heathen persecutions lasted, and also in the reign of antichrist; during which time the church is in the wilderness, and the witnesses prophesy in sackcloth;
yet shall they be as the wings of a dove covered with silver, and her feathers with yellow gold: alluding to the white silver colour of some doves. Such were the white doves Charon of Lampsacum speaks of (b), seen about Athos, which were like the white crow Ovid calls (c) the silver fowl with snowy wings: and also it may be to the time when they become of a golden colour, at which time they are fit for sacrifice, as the Jews (d) observe; or to the different appearances of them, according as the rays of light and of the sun differently fall upon them. So the philosopher (e) observes, that the necks of doves appear of a golden colour by the refraction of light. And this describes the saints and people of God as they are by grace. They are comparable to the dove on many accounts: like doves of the valleys, everyone of them mourn for their iniquities; like the trembling and fearful dove, tremble at the apprehensions of divine wrath, and judgment to come under first convictions; and are fearful of their enemies, and of their own state; are humble, modest, and meek; think the worst of themselves, and the best of others; flee to Christ for refuge, and to ordinances for refreshment; are chaste and affectionate to Christ, and harmless and inoffensive in their lives and conversations, Ezek 7:16. Being "as the wings of a dove covered with silver" may denote the purity of doctrine held by them; the words of the Lord being as silver purified seven times, Ps 12:6; and the preciousness and sincerity of their faith, by which they mount up with wings as eagles; and the holiness of their conversation, being as becomes the Gospel of Christ: and being as the "feathers" of a dove covered "with yellow gold" may denote their being adorned with the graces of the Spirit, as faith, hope, and love; which are more precious than gold that perisheth, and are called chains of gold, Song 1:10; see 1Pet 1:7; or their being clothed with the righteousness of Christ, signified by gold of Ophir, and clothing of wrought gold, Ps 45:9; or their being enriched with the unsearchable, solid, substantial, and durable riches of Christ, Rev_ 3:18. And both may describe also the prosperous estates of the church, either in the first ages of Christianity, when she was clothed with the sun, and had a crown of twelve stars on her head, Rev_ 12:1; or in the latter day, when her light will be come, and the glory of the Lord will rise upon her; when her stones will be laid with fair colours, and her foundations with sapphires; when she shall, have the glory of God upon her, and be as a bride adorned for her husband, Is 60:1.
(z) Elaeochrism. Sacr. l. 3. c. 24. (a) Gusset. Comment. Heb. p. 884. (b) Apud Aelian. Var. Hist. l. 1. c. 15. (c) Metamorph. l. 2. Fab. 7. (d) Maimon. Issure Mizbeach, c. 3. s. 2. (e) Aristotel. de Color. c. 3. Vid. Lucret. l. 2. v. 800.
John Wesley
68:13 Ye - Ye Israelites. Ye are - Tho' you have formerly been exposed to great reproach and misery, yet God hath changed your condition. Gold - Beautiful and glorious, like the feathers of a dove, which according to the variety of its postures, and of the light shining upon it, look like silver and gold.
Robert Jamieson, A. R. Fausset and David Brown
68:13 Some translate this, "When ye shall lie between the borders, ye shall," &c., comparing the peaceful rest in the borders or limits of the promised land to the proverbial beauty of a gentle dove. Others understand by the word rendered "pots," the smoked sides of caves, in which the Israelites took refuge from enemies in the times of the judges; or, taking the whole figuratively, the rows of stones on which cooking vessels were hung; and thus that a contrast is drawn between their former low and afflicted state and their succeeding prosperity. In either case, a state of quiet and peace is described by a beautiful figure.
67:1467:14: թէպէտ եւ ննջեսջիք ՚ի մէջ վիճակաց։ Թեւք աղաւնւոյ արծաթապատ, եւ թիկնամէջք նորա ՚ի գոյն ոսկւոյ։
14 Թէկուզեւ ննջէք կալուածքների մէջ, արծաթապատ թեւերով եւ ոսկեգոյն թիկնամէջով աղաւնի կը լինէք:
13 Թէեւ գոմերուն մէջտեղը պառկած ըլլան, Աղաւնիի թեւերուն պէս արծաթով պատուած Ու անոր փետուրները դեղին ոսկիով։
Թէպէտ եւ ննջեսջիք ի մէջ վիճակաց, թեւք աղաւնւոյ արծաթապատ, եւ թիկնամէջք նորա ի գոյն ոսկւոյ:

67:14: թէպէտ եւ ննջեսջիք ՚ի մէջ վիճակաց։ Թեւք աղաւնւոյ արծաթապատ, եւ թիկնամէջք նորա ՚ի գոյն ոսկւոյ։
14 Թէկուզեւ ննջէք կալուածքների մէջ, արծաթապատ թեւերով եւ ոսկեգոյն թիկնամէջով աղաւնի կը լինէք:
13 Թէեւ գոմերուն մէջտեղը պառկած ըլլան, Աղաւնիի թեւերուն պէս արծաթով պատուած Ու անոր փետուրները դեղին ոսկիով։
zohrab-1805▾ eastern-1994▾ western am▾
67:1367:14 Расположившись в уделах [своих], вы стали, как голубица, которой крылья покрыты серебром, а перья чистым золотом:
67:14 ἐὰν εαν and if; unless κοιμηθῆτε κοιμαω doze; fall asleep ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the κλήρων κληρος lot; allotment πτέρυγες πτερυξ wing περιστερᾶς περιστερα dove περιηργυρωμέναι περιαργυροω and; even τὰ ο the μετάφρενα μεταφρενον he; him ἐν εν in χλωρότητι χλωροτης gold piece; gold leaf διάψαλμα διαψαλμα interlude; rest
67:14. si dormieritis inter medios terminos pinnae columbae deargentatae et posteriora eius in virore auriIf you sleep among the midst of lots, you shall be as the wings of a dove covered with silver, and the hinder parts of her back with the paleness of gold.
13. Will ye lie among the sheepfolds, the wings of a dove covered with silver, and her pinions with yellow gold?
Though ye have lien among the pots, [yet shall ye be as] the wings of a dove covered with silver, and her feathers with yellow gold:

67:14 Расположившись в уделах [своих], вы стали, как голубица, которой крылья покрыты серебром, а перья чистым золотом:
67:14
ἐὰν εαν and if; unless
κοιμηθῆτε κοιμαω doze; fall asleep
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
κλήρων κληρος lot; allotment
πτέρυγες πτερυξ wing
περιστερᾶς περιστερα dove
περιηργυρωμέναι περιαργυροω and; even
τὰ ο the
μετάφρενα μεταφρενον he; him
ἐν εν in
χλωρότητι χλωροτης gold piece; gold leaf
διάψαλμα διαψαλμα interlude; rest
67:14. si dormieritis inter medios terminos pinnae columbae deargentatae et posteriora eius in virore auri
If you sleep among the midst of lots, you shall be as the wings of a dove covered with silver, and the hinder parts of her back with the paleness of gold.
13. Will ye lie among the sheepfolds, the wings of a dove covered with silver, and her pinions with yellow gold?
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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Albert Barnes: Notes on the Bible - 1834
68:14: When the Almighty scattered kings in it - The Hebrew here is, "In the scattering of (that is, by) the Almighty of kings." The reference is to the act of God in causing kings to abandon their purposes of invasion, or to flee when their own countries were invaded. Compare Psa 48:5-6. The language here is so general that it might be applied to any such acts in the history of the Hebrew people; to any wars of defense or offence which they waged. It may have reference to the scattering of kings and people when Joshua invaded the land of Canaan, and when he discomfited the numerous forces, led by different kings, as the Israelites took possession of the country. The close connection of the passage with the reference to the journey through the wilderness Psa 68:7-9 would make it probable that this is the allusion. The phrase "in it," (margin, for her), refers doubtless to the land of Canaan, and to the victories achieved there.
It was white as snow in Salmon - Margin, She was. The allusion is to the land of Canaan. But about the meaning of the phrase "white as snow in Salmon," there has been great diversity of opinion. The word rendered "was white as snow" is correctly rendered. It means to be snowy; then, to be white like snow. The verb occurs nowhere else. The noun is of frequent occurrence, and is always rendered snow. Exo 4:6; Num 12:10; Sa2 23:20; Kg2 5:27; et al. The word Salmon properly means shady, and was applied to the mountain here referred to, probably on account of the dark forests which covered it. That mountain was in Samaria, near Shechem. Jdg 9:48. It is not known why the snow of that mountain is particularly alluded to here, as if there was any special whiteness or purity in it. It is probably specified by name only to give more vivacity to the description. There is much difference of opinion as to what is the meaning of the expression, or in what respects the land was thus white.
The most common opinion has been that it was from the bones of the slain which were left to bleach unburied, and which covered the land so that it seemed to be white. Compare Virg. AEn. v. 865; xii. 36. Ovid uses similar language, Fast. i: "Humanis ossibus albet humus."So also Horace, Serra. 1, 8: "Albis informem spectabant ossibus agrum." This interpretation of the passage is adopted by Rosenmuller, Gesenius, and DeWette. Others suppose it to mean that the land was like the dazzling whiteness of snow in the midst of blackness or darkness. This was the opinion of Kimchi, and this interpretation is adopted by Prof. Alexander. Tholuck supposes it to mean that, when war was waged on the kings and people, they fell as fast as snow-flakes on Mount Salmon; and that the idea is not so much the whiteness of the land, as the fact that they fell in great numbers, covering the land as the snow-flakes do. It is perhaps not possible to determine which of these explanations is correct. Either of them would accord with the meaning of the words and the general sense of the psalm. That of Tholuck is the most poetical, but it is less obvious from the Hebrew words used.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:14: When: Num 21:3, Num 21:21-35; jos 10:10-43, jos 12:1-24; Rev 19:14-21
in it, it was: or, for her, she was, Jdg 2:7; Jer 2:3
as snow: Psa 51:7; Isa 1:18
Geneva 1599
68:14 When the Almighty scattered kings (l) in it, it was [white] as snow in Salmon.
(l) In the land of Canaan, where his Church was.
John Gill
68:14 When the Almighty scattered kings in it,.... His inheritance, his congregation, the church, Ps 68:9. Which some understand of his diffusing, and spreading and giving, in large numbers, ministers and preachers of the Gospel, pastors and teachers; who are kings and spiritual governors, are over churches, and have the rule over them in the Lord: and so Jarchi interprets them of the disciples of the wise men. Or they may be understood of the Lord's bringing into his churches such as are made kings and priests unto God, and in whose hearts grace reigns; and even of kings, in a literal sense, who will be brought into the church in the latter day, Is 49:23. Though they may be interpreted of wicked kings, and the destruction of them "by it" (f), the dove, the church of Christ; which will be done at the battle of Armageddon, at which time we read of the church being clothed in white, as follows; see Rev_ 16:14. The name of "Almighty" well agrees with Christ, Rev_ 1:8; or "Shaddai", who is sufficient, all sufficient; and whose grace is sufficient for his people, 2Cor 12:9;
Tit was white as snow in Salmon; a mountain near to Shechem, Judg 9:48; which seems to have had its name from the shady trees upon it; and which also, as it seems from hence, was sometimes covered with snow; as was Lebanon, so called from the whiteness of the snow on it; and Olympus is called snowy by Homer, from the snow continually on it (g). Jarchi and Kimchi interpret it, "in darkness", or "in the shadow of death"; denoting, as Ainsworth observes, light in darkness; joy in tribulation: but rather it may design the purity of the church and people of God, through the imputation of Christ's righteousness to them, which is as fine linen, clean and white; and through his pardoning blood, whereby their scarlet and crimson sins are as white as wool, as white as snow; and through the sanctifying grace of the Spirit, by which they are washed and cleansed, and made all glorious within; and through the holiness of their lives and conversations, they hating the garment spotted with the flesh; and washing their garments, and making them white in the blood of the Lamb: or they may be said to be so, as having got the victory over all their enemies; and especially this will be the case when the kings of the earth will be scattered and destroyed by the Almighty Saviour, Rev_ 7:9.
(f) "per eam, vel propter eam", Gejerus. (g) Iliad. c. v. 420. & 18. v. 615.
John Wesley
68:14 Therein - In Canaan, at the coming of the Israelites. The land was as white as mount Salmon is with the snow.
Robert Jamieson, A. R. Fausset and David Brown
68:14 Their enemies dispersed, the contrast of their prosperity with their former distress is represented by that of the snow with the dark and somber shades of Salmon.
67:1567:15: ՚Ի գումարել երկնաւորին զթագաւորս ՚ի վերայ նորա, ձիւնասցին ՚ի Սաղմոն։
15 Երբ երկնաւորը թագաւորներին հաւաքի այնտեղ, նրանք ձեան պէս կը թափուեն Սաղմոնի լերան վրայ:
14 Ամենակարողին՝ այն երկրին վրայ թագաւորներ ցրուած ատենը, Երկիրը Սելմօնին մէջի ձիւնին պէս ճերմկցաւ։
[397]Ի գումարել երկնաւորին զթագաւորս ի վերայ նորա, ձիւնասցին`` ի Սաղմոն:

67:15: ՚Ի գումարել երկնաւորին զթագաւորս ՚ի վերայ նորա, ձիւնասցին ՚ի Սաղմոն։
15 Երբ երկնաւորը թագաւորներին հաւաքի այնտեղ, նրանք ձեան պէս կը թափուեն Սաղմոնի լերան վրայ:
14 Ամենակարողին՝ այն երկրին վրայ թագաւորներ ցրուած ատենը, Երկիրը Սելմօնին մէջի ձիւնին պէս ճերմկցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
67:1467:15 когда Всемогущий рассеял царей на сей {земле}, она забелела, как снег на Селмоне.
67:15 ἐν εν in τῷ ο the διαστέλλειν διαστελλω enjoin; distinctly command τὸν ο the ἐπουράνιον επουρανιος celestial; heavenly βασιλεῖς βασιλευς monarch; king ἐπ᾿ επι in; on αὐτῆς αυτος he; him χιονωθήσονται χιονοομαι in Σελμων σελμων Selmōn; Selmon
67:15. cum divideret Robustissimus reges in ea nive dealbata est in SelmonWhen he that is in heaven appointeth kings over her, they shall be whited with snow in Selmon.
14. When the Almighty scattered kings therein, it snoweth in Zalmon.
When the Almighty scattered kings in it, it was [white] as snow in Salmon:

67:15 когда Всемогущий рассеял царей на сей {земле}, она забелела, как снег на Селмоне.
67:15
ἐν εν in
τῷ ο the
διαστέλλειν διαστελλω enjoin; distinctly command
τὸν ο the
ἐπουράνιον επουρανιος celestial; heavenly
βασιλεῖς βασιλευς monarch; king
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
χιονωθήσονται χιονοομαι in
Σελμων σελμων Selmōn; Selmon
67:15. cum divideret Robustissimus reges in ea nive dealbata est in Selmon
When he that is in heaven appointeth kings over her, they shall be whited with snow in Selmon.
14. When the Almighty scattered kings therein, it snoweth in Zalmon.
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Adam Clarke: Commentary on the Bible - 1831
68:15: The hill of God is as the hill of Bashan - This and the following verse should be read thus: "Is Mount Bashan the craggy mount, Mount Bashan, the mount of God? Why envy ye, ye craggy mounts? This is the mount of God in which he has desired to dwell." The Targum countenances this translation: Mount Moriah, the place where our fathers of old worshipped God, is chosen to build on it the house of the sanctuary, and Mount Sinai for the giving of the law. Mount Bashan, Mount Tabor, and Carmel are rejected; they are made as Mount Bashan."
Albert Barnes: Notes on the Bible - 1834
68:15: The hill of God - The phrase "the hill of God," or the mountain of God, is elsewhere applied in the Scriptures only to Mount Horeb or Sinai Exo 3:1; Exo 18:5; Exo 24:13; Kg1 19:8, and to Mount Zion, Psa 24:3; Isa 30:29. There is no reason for supposing that there is a reference here to Mount Horeb or Sinai, as the psalm does not particularly relate to that mountain, and as there is nothing in the psalm to bring that mountain into comparison with other mountains. The allusion is, I think, clearly to Mount Zion; and the idea is, that that mountain, though it was not distinguished for its elevation or grandeur - though it had nothing in itself to claim attention, or to excite wonder - yet, from the fact that it had been selected as the place where God was to be worshipped, had an honor not less than that of the loftiest mountain, or than those which showed forth the divine perfections by their loftiness and sublimity. There is connected with this, also, the idea that, although it might be less defensible by its natural position, yet, because God resided there, it was defended by his presence more certainly than loftier mountains were by their natural strength. It should be remarked, however, that many other interpretations have been given of the passage, but this seems to me to be its natural meaning.
Is as the hill of Bashan - Luther renders this, "The mount of God is a fruit-bearing hill; a great and fruitbearing mountain." On the word Bashan, see the notes at Isa 2:13; notes at Isa 33:9; notes at Psa 22:12. Bashan was properly the region beyond Jordan, bounded on the north by Mount Hermon or the Anti-Libanus, and extending south as far as the stream Jabbok, and the mountains of Gilead. The "hill" of Bashan, or the "mountain of Bashan," was properly Mount Hermon - the principal mountain pertaining to Bashan. The name Bashan was properly given to the country, and not to the mountain. The mountain referred to - Hermon - is that lofty range which lies on the east of the Jordan, and in the northern part of the country - a range some twelve thousand feet in height. See the notes at Psa 42:6. It is the most lofty and distinguished mountain in Palestine, and the idea here, as above expressed, is, that Mount Zion, though not so lofty, or not having so much in itself to attract attention, was not less honored, and not less safe, as being the special dwelling-place of God.
An high hill ... - Or rather; a mount of peaks or ridges as Bashan. Mount Hermon was not a single hill, or a detached mountain, but a chain of mountains - a range of lofty peaks or summits. So of Zion. It was by the presence and protection of God what Bashan was by its natural strength and grandeur. Comparatively low and unimportant as Zion was, it had in fact more in it to show what God is, and to constitute safety, than there was in the loftiness and grandeur of Bashan. The latter, though thus lofty and grand, had no "advantage" over Zion, but Zion might in every way be compared with that lofty range of hills which, by their natural position, their strength, and their grandeur, showed forth so much the greatness and glory of God. The teaching would be, as applied to Zion, or the Church, that there is "as much" there to show the divine perfections, to illustrate the greatness and the power of God, as there is in the most sublime works of nature; or that they who look upon the works of God in nature to learn his perfections, have no advantage over those who seek to learn what he is in his church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:15: of God: Psa 2:6, Psa 78:68, Psa 78:69, Psa 87:1, Psa 87:2; Isa 2:2, Isa 2:3
of Bashan: Deu 3:10; Mic 7:14
Carl Friedrich Keil and Franz Delitzsch
68:15
This victory of Israel over the kings of the Gentiles gives the poet the joyful assurance that Zion is the inaccessible dwelling-place of Elohim, the God of the heavenly hosts. The mention of Zalmon leads him to mention other mountains. He uses the mountains of Bashan as an emblem of the hostile powers east of Jordan. These stand over against the people of God, as the mighty mountains of Bashan rising in steep, only slightly flattened peaks, to little hill-like Zion. In the land on this side Jordan the limestone and chalk formation with intermingled strata of sandstone predominates; the mountains of Bashan, however, are throughout volcanic, consisting of slag, lava, and more particularly basalt (basanites), which has apparently taken its name from Bashan (Basan).
(Note: This is all the more probable as Semitism has no proper word for basalt; in Syria it is called hag'ar aswad, "black stone.")
As a basalt range the mountains of Bashan are conspicuous among other creations of God, and are therefore called "the mountain of Elohim:" the basalt rises in the form of a cone with the top lopped off, or even towers aloft like so many columns precipitous and rugged to sharp points; hence the mountains of Bashan are called הר גּבננּים, i.e., a mountain range (for הר, as is well known, signifies both the single eminence and the range of summits) of many peaks = a many-peaked mountain; גּבנן is an adjective like רענן, אמלל. With this boldly formed mass of rock so gloomily majestic, giving the impression of antiquity and of invincibleness, when compared with the ranges on the other side of unstable porous limestone and softer formations, more particularly with Zion, it is an emblem of the world and its powers standing over against the people of God as a threatening and seemingly invincible colossus. The poet asks these mountains of Bashan "why," etc.? רצד is explained from the Arabic rṣd, which, in accordance with its root Arab. rṣ, signifies to cleave firmly to a place (firmiter inhaesit loco), properly used of a beast of prey couching down and lying in wait for prey, of a hunter on the catch, and of an enemy in ambush; hence then: to lie in wait for, lurk, ἐνεδρεύειν, craftily, insidiose (whence râṣid, a lier-in-wait, tarraṣṣud, an ambush), here: to regard enviously, invidiose. In Arabic, just as in this instance, it is construed as a direct transitive with an accusative of the object, whereas the original signification would lead one to look for a dative of the object (רצד ל), which does also really occur in the common Arabic. Olewejored is placed by גבננים, but what follows is not, after all, the answer: "the mountain - Elohim has chosen it as the seat of His throne," but ההר is the object of the interrogative clause: Quare indiviose observatis, montes cacuminosi, hunc montem (δεικτικῶς: that Zion yonder), quem, etc. (an attributive clause after the determinate substantive, as in Ps 52:9; Ps 89:50, and many other instances, contrary to the Arabic rule of style). Now for the first time, in Ps 68:17, follows that which is boastfully and defiantly contrasted with the proud mountains: "Jahve will also dwell for ever;" not only that Elohim has chosen Zion as the seat of His throne, it will also continue to be the seat of His throne, Jahve will continue to dwell [there] for ever. Grace is superior to nature, and the church superior to the world, powerful and majestic as this may seem to be. Zion maintains its honour over against the mountains of Bashan.
Ps 68:18
Ps 68:18 now describes the kind of God, so to speak, who sits enthroned on Zion. The war-chariots of the heavenly hosts are here collectively called רכב, as in 4Kings 6:17. רבּתים (with Dech, not Olewejored) is a dual from רבּות; and this is either an abstract noun equivalent to רבּוּת (from which comes the apocopated רבּו = רבּוּ), a myriad, consequently רבּתים, two myriads, or a contracted plural out of רבּאחת, Ezra 2:69, therefore the dual of a plural (like הומותים, לוּהותים): an indefinite plurality of myriads, and this again doubled (Hofmann). With this sense, in comparison with which the other is poor and meagre, also harmonies the expression אלפי שׂנאן, thousands of repetition (ἅπαξ λεγομ = שׂנין), i.e., thousands and again thousands, numberless, incalculable thousands; cf. the other and synonymous expression in Dan 7:10.
(Note: Tradition (Targum, Saadia, and Abulwald) takes שׂנאן forthwith as a synonym of מלאך, an angel. So also the lxx (Jerome): χιλιάδες εὐθηνούντων (שׁנאן = שׁאנן), and Symmachus, χιλιάδες ὴχούντων (from שׁאה?). The stem-word is, however, שׁנה, just as שׁנים, Arabic thinân, ithnân, is also formed from a singular that is to be assumed, viz., שׁן, Arab. ṯinun (iṯnun), and this from שׁנה, Arab. ṯnâ (cf. בּן from בּנה, Arab. banâ).)
Tit is intended to give a conception of the "hosts" which Elohim is to set in array against the "kings of hosts," i.e., the martial power of the kingdom of the world, for the protection and for the triumph of His own people. Chariots of fire and horses of fire appear in 4Kings 2:11; 4Kings 6:17 as God's retinue; in Dan 7:10 it is angelic forces that thus make themselves visible. They surround Him on both sides in many myriads, in countless thousands. אדני בם (with Beth raphatum),
(Note: This is one of the three passages (the others being Is 34:11; Ezek 23:42; cf. Ew. 93, b) in which the dageshing of the opening mute of the following word is given up after a soft final consonant, when the words are connected by a conjunctive accent or Makkeph.))
the Lord is among them (cf. Is 45:14), i.e., they are round about Him, He has them with Him (Jer 41:15), and is present with them. It now becomes clear why Sinai is mentioned, viz., because at the giving of the Law Jahve revealed Himself on Sinai surrounded by "ten thousands of saints" (Deut 33:2.). But in what sense is it mentioned? Zion, the poet means, presents to the spiritual eye now a spectacle such as Sinai presented in the earlier times, although even Sinai does not belong to the giants among the mountains:
(Note: Cf. the epigram in Sadi's Garden of Roses, "Of all mountains Sinai is the smallest, and yet the greatest in rank and worth in the estimation of God," etc. On the words סיני בקדשׁ which follow we may to a certain extent compare the name of honour given to it in Arabic, ṭûr m‛ana, "Sinai of Pensiveness" (Pertsch, Die persischen Handschriften der Gothaer Bibliothek, 1859, S. 24).)
God halts there with His angel host as a protection and pledge of victory to His people. The conjectures בא מסיני and בם מסיני (Hitzig) are of no use to us. We must either render it: Sinai is in the sanctuary, i.e., as it were transferred into the sanctuary of Zion; or: a Sinai is it in holiness, i.e., it presents a spectacle such as Sinai presented when God by His appearing surrounded it with holiness. The use of the expression בּקּדשׂ in Ps 68:25, Ps 77:14; Ex 15:11, decides in favour of the latter rendering.
With Ps 68:19 the Psalm changes to prayer. According to Ps 7:8; Ps 47:6, למּרום appears to be the height of heaven; but since in Ps 68:16-18 Zion is spoken of as Jahve's inaccessible dwelling-place, the connection points to מרום ציּון, Jer 31:12, cf. Ezek 17:23; Ezek 20:40. Moreover the preterites, which under other circumstances we should be obliged to take as prophetic, thus find their most natural explanation as a retrospective glance at David's storming of "the stronghold of Zion" (2Kings 5:6-10) as the deed of Jahve Himself. But we should exceed the bounds of legitimate historical interpretation by referring לקחתּ מתּנות בּאדם to the Nethı̂nim, Ezra 8:20 (cf. Num 17:6), those bondmen of the sanctuary after the manner of the Gibeonites, Josh 9:23. The Beth of באדם is not Beth substantiae: gifts consisting of men, so that these themselves are the thing given (J. D. Michaelis, Ewald), but the expression signifies inter homines, as in Ps 78:60; 2Kings 23:3; Jer 32:20. עלית למּרום mentions the ascending of the triumphant One; שׁבית שּׁבי (cf. Judg 5:12), the subjugation of the enemy; לקחתּ וגו, the receiving of the gifts betokening homage and allegiance (Deut 28:38, and frequently), which have been presented to Him since He has taken possession of Zion - there He sits enthroned henceforth over men, and receives gifts like to the tribute which the vanquished bring to the victor. These He has received among men, and even (ואף, atque etiam, as in Lev 26:29-32) among the rebellious ones. Or does a new independent clause perhaps begin with ואף סוררים? This point will be decided by the interpretation of the words that follow. Side by side with an infinitive with ל expressing a purpose, the one following noun (here a twofold name) has the assumption against it of being the subject. Is יה אלהים then consequently the object, or is it an apostrophe? If it be taken as the language of address, then the definition of the purpose, לשׁכן, ought, as not being suited to what immediately precedes, to refer back to עלית; but this word is too far off. Thus, therefore, the construction of יה אלהים with לשכן, as its object, is apparently intended (Ewald, Hupfeld): and even the rebellious are to dwell (Ges. 132, rem. 1) with Jāh Elohim descend and dwell; the Syriac version: and even the rebellious will ("not" is probably to be crossed out) dwell before God (יעמדון קדם אלהא); and Jerome: insuper et non credentes inhabitare Dominum Deum. Thus Theodoret also understands the versions of the lxx and of Aquila: "Thou hast not regarded their former disobedience, but notwithstanding their rebellion hast Thou continually been gracious to them ἕως αὐτοὺς oikeetee'rion oikei'on ape'feenas." The expression, however, sounds too grand to have "the rebellious ones" as its subject, and more particularly in view of Ps 68:7. Hence we take ואף סוררים with בּאדם: and even among rebellious ones (hast Thou received gifts), or: and even rebellious ones (give Thee); and לשׁכן as a clause denoting the purpose, followed by the subject (as e.g., in 2Kings 19:20): in order that Jāh Elohim may dwell, i.e., continue to dwell (as in Ps 68:17, cf. Is 57:15).
The first half of the Psalm ends here. With the words Jāh Elohim the Psalm has reached a summit upon which it takes its rest. God has broken forth on behalf of His people against their enemies, and He now triumphs over and on behalf of men. The circumstance of Elohim arising is the raise of the final glory, and His becoming manifest as Jāh Elohim is its zenith. Paul (Eph 4:8) gathers up the meaning of Ps 68:19, without following the lxx, in the following manner: ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αιχμαλωσίαν καὶ ἔδωκε δόματα τοῖς ἀνθρώποις. Might he perhaps have had the Targum, with which the Syriac version agrees, in his mind at the time: יחבתּא להון מתנן לבני נשׂא? He interprets in the light and in the sense of the history that realizes it. For the ascension of Elohim in its historical fulfilment is none other than the ascension of Christ. This latter was, however, as the Psalm describes it, a triumphal procession (Col 2:15); and what the Victor has gained over the powers of darkness and of death, He has gained not for His own aggrandisement, but for the interests of men. It is מתּנות בּאדם, gifts which He now distributes among men, and which benefit even the erring ones. So the apostle takes the words, inasmuch as he changes ἔλαβες into ἔδωκε. The gifts are the charismata which come down from the Exalted One upon His church.
(Note: In this respect Ps 68 is the most appropriate Psalm for the Dominica Pentecostes, just as it is also, in the Jewish ritual, the Psalm of the second Shabuoth day.)
Tit is a distribution of gifts, a dispensing of blessing, which stands related to His victory as its primary cause; for as Victor He is also the possessor of blessing, His gifts are as it were the spoils of the victory He has gained over sin, death, and Satan.
(Note: Just so Hlemann in the second division of his Bibelstudien (1861); whereas to Hormann (Schriftbeweis, ii. 482ff.) the New Testament application of the citation from the Psalm is differently brought about, because he refers neither ᾐχμαλώτευσεν αἰχμαλωσίαν nor κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς to the descent of the Lord into Hades.)
The apostle is the more warranted in this interpretation, since Elohim in what follows is celebrated as the Lord who also brings out of death. This praise in the historical fulfilment applies to Him, who, as Theodoret observes on Ps 68:21, has opened up the prison-house of death, which for us had no exit, and burst the brazen doors, and broken asunder the iron bolts,
(Note: Just so that portion of the Gospel of Nicodemus that treats of Christ's descent into Hades; vis. Tischendorf, Evangelia Apocryph. (1853), p. 307.)
viz., to Jesus Christ, who now has the keys of Death and of Hades.
Geneva 1599
68:15 (m) The hill of God [is as] the hill of Bashan; an high hill [as] the hill of Bashan.
(m) Zion the Church of God exceeds all worldly things, not in pomp and outward show, but by the inward grace of God, which remains because of his dwelling there.
John Gill
68:15 The hill of God is as the hill of Bashan,.... The church is the hill of God, an excellent and supereminent one, and in which he dwells, as is said in Ps 68:16; called an hill for its visibility, and especially as it will be in the latter day, when it will be established and exalted above the mountains and hills, the kingdoms of this world, Is 2:2; this is compared to the hill of Bashan for fertility and fruitfulness; hence we read of the kine and bulls, the rams and lambs, and fatlings of Bashan, and of the oaks thereof, Deut 32:14, Is 2:13; the ordinances of the church are green pastures, where his people become fat and flourishing, Ps 23:2;
an high hill, as the hill of Bashan; or "an hill of eminences" (h); it had several tops, or little hills that rose up from it; so the church of Christ, though but one hill or church in general, yet there are several little hills belong unto it, or particular congregational churches, of which it consists: for "a mountain abounding with cheese" (i); which fed much cattle, and these produced much milk, of which large quantities of cheese were made, and so is expressive of the fruitfulness of it.
(h) "mons gibborum", Montanus; "vel eminentiarum", Gejerus; "monte frequente gibbis", Junius & Tremellius; "mons fastigiorum", Cocceius. (i) "Mons qui caseis abundat", Tigurine version.
John Wesley
68:15 The hill - Zion, the seat of God's ark. High hill - Which is not to be understood of external height, but of its spiritual height, or exaltation, in regard of the glorious privileges of God's presence, and worship.
Robert Jamieson, A. R. Fausset and David Brown
68:15 Mountains are often symbols of nations (Ps 46:2; Ps 65:6). That of Bashan, northeast of Palestine, denotes a heathen nation, which is described as a "hill of God," or a great hill. Such are represented as envious of the hill (Zion) on which God resides;
67:1667:16: Լեառն Աստուծոյ լեառն պարարտ լեառն մածեալ եւ լեառն պարարտ,
16 Աստծու լեռը պարարտ լեռ է, հաստատուն լեռ եւ պարարտ լեռ:
15 Աստուծոյ լեռը Բասան լեռն է, Բազմագագաթ լեռը Բասան լեռն է
Լեառն Աստուծոյ լեառն [398]պարարտ, լեառն մածեալ եւ լեառն պարարտ:

67:16: Լեառն Աստուծոյ լեառն պարարտ լեառն մածեալ եւ լեառն պարարտ,
16 Աստծու լեռը պարարտ լեռ է, հաստատուն լեռ եւ պարարտ լեռ:
15 Աստուծոյ լեռը Բասան լեռն է, Բազմագագաթ լեռը Բասան լեռն է
zohrab-1805▾ eastern-1994▾ western am▾
67:1567:16 Гора Божия гора Васанская! гора высокая гора Васанская!
67:16 ὄρος ορος mountain; mount τοῦ ο the θεοῦ θεος God ὄρος ορος mountain; mount πῖον πινω drink ὄρος ορος mountain; mount τετυρωμένον τυροω mountain; mount πῖον πινω drink
67:16. mons Dei mons pinguis mons excelsus mons pinguisThe mountain of God is a fat mountain. A curdled mountain, a fat mountain.
15. A mountain of God is the mountain of Bashan; an high mountain is the mountain of Bashan.
The hill of God [is as] the hill of Bashan; an high hill [as] the hill of Bashan:

67:16 Гора Божия гора Васанская! гора высокая гора Васанская!
67:16
ὄρος ορος mountain; mount
τοῦ ο the
θεοῦ θεος God
ὄρος ορος mountain; mount
πῖον πινω drink
ὄρος ορος mountain; mount
τετυρωμένον τυροω mountain; mount
πῖον πινω drink
67:16. mons Dei mons pinguis mons excelsus mons pinguis
The mountain of God is a fat mountain. A curdled mountain, a fat mountain.
15. A mountain of God is the mountain of Bashan; an high mountain is the mountain of Bashan.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17. Горой Божией писатель называет ту, которая сделалась местом постоянного присутствия Бога, в данном случае гору Сион. Давид называет ее усыренной и тучной не в том смысле, что она полна влаги и покрыта богатой зеленью, но тучной от присутствия на ней Кивота Завета, тучной по обильно находящейся на ней благодати, так что в этом случае может быть приравнена горе Васан, обильной влагой и пастбищами, но вместе с тем она и превосходит Васан, так как ее ценность не во внешней лишь влаге, а в духовном богатстве. Этой горе (Сиону) напрасно завидуют ("завистливо смотрите") другие усыренные, разумеется, благодатью Божией (в согласии с 16: ст.) горы, потому что гора Сион - та гора, на которой Господь вселится "вечно" - навсегда. Последнее выражение разъясняет причину негодования других гор, - именно - перенесение Кивота Завета на Сион, для постоянного там пребывания. Отсюда, под вторыми горами, завидующими первой, разумеются те местности, где ранее стоял Ковчег Завета, как, напр., Номва, Гаваон. Перенесение на Сион Кивота вызвало, очевидно, бесплодный ропот и недовольство жителей этих местностей на Давида за лишение их такой святыни.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 The hill of God is as the hill of Bashan; a high hill as the hill of Bashan. 16 Why leap ye, ye high hills? this is the hill which God desireth to dwell in; yea, the LORD will dwell in it for ever. 17 The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place. 18 Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them. 19 Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah. 20 He that is our God is the God of salvation; and unto GOD the Lord belong the issues from death. 21 But God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses.
David, having given God praise for what he had done for Israel in general, as the God of Israel (v. 8), here comes to give him praise as Zion's God in a special manner; compare Ps. ix. 11. Sing praises to the Lord who dwelleth in Zion, for which reason Zion is called the hill of God.
I. He compares it with the hill of Bashan and other high and fruitful hills, and prefers it before them, v. 15, 16. It is true, Zion was but little and low in comparison with them, and was not covered over with flocks and herds as they were, yet, upon this account, it has the pre-eminence above them all, that it is the hill of God, the hill which he desires to dwell in, and where he chooses to manifest the tokens of his peculiar presence, Ps. cxxxii. 13, 14. Note, It is much more honourable to be holy to God than to be high and great in the world. "Why leap you, you high hills? Why do you insult over poor Zion, and boast of your own height? This is the hill which God has chosen, and therefore though you exceed it in bulk, and be first-rates, yet, because on this the royal flag is hoisted, you must all strike sail to it." Zion was especially honourable because it was a type of the gospel church, which is therefore called Mount Zion (Heb. xii. 22), and this is intimated here, when he said, The Lord will dwell in it for ever, which must have its accomplishment in the gospel Zion. There is no kingdom in the world comparable to the kingdom of the Redeemer, no city comparable to that which is incorporated by the gospel charter, for there God dwells and will dwell for ever.
II. He compares it with Mount Sinai, of which he had spoken (v. 8), and shows that it has the Shechinah or divine presence in it as really, though not as sensibly, as Sinai itself had, v. 17. Angels are the chariots of God, his chariots of war, which he make use of against his enemies, his chariots of conveyance, which he sends for his friends, as he did for Elijah (and Lazarus is said to be carried by the angels), his chariots of state, in the midst of which he shows his glory and power. They are vastly numerous: Twenty thousands, even thousands multiplied. There is an innumerable company of angels in the heavenly Jerusalem, Heb. xii. 22. The enemies David fought with had chariots (2 Sam. viii. 4), but what were they, for number or strength, to the chariots of God? While David had these on his side he needed not to fear those that trusted in chariots and horses, Ps. xx. 7. God appeared on Mount Sinai, attended with myriads of angels, by whose dispensation the law was given, Acts vii. 53. He comes with ten thousands of saints, Deut. xxxiii. 2. And still in Zion God manifests his glory, and is really present, with a numerous retinue of his heavenly hosts, signified by the cherubim between which God is said to dwell. So that, as some read the last words of the verse, Sinai is in the sanctuary; that is, the sanctuary was to Israel instead of Mount Sinai, whence they received divine oracles. Our Lord Jesus has these chariots at command. When the first-begotten was brought in to the world it was with this charge, Let all the angels of God worship him (Heb. i. 6); they attended him upon all occasions, and he is now among them, angels, principalities, and powers, being made subject to him, 1 Pet. iii. 22. And it is intimated in the New Testament that the angels are present in the solemn religious assemblies of Christians, 1 Cor. xi. 10. Let the woman have a veil on her head because of the angels; and see Eph. iii. 10.
III. The glory of Mount Zion was the King whom God set on that holy hill (Ps. ii. 6), who came to the daughter of Zion, Matt. xxi. 5. Of his ascension the psalmist here speaks, and to it his language is expressly applied (Eph. iv. 8): Thou hast ascended on high (v. 18); compare Ps. xlvii. 5, 6. Christ's ascending on high is here spoken of as a thing past, so sure was it; and spoken of to his honour, so great was it. It may include his whole exalted state, but points especially at his ascension into heaven to the right hand of the Father, which was as much our advantage as his advancement. For, 1. He then triumphed over the gates of hell. He led captivity captive; that is, he led his captives in triumph, as great conquerors used to do, making a show of them openly, Col. ii. 15. He led those captive who had led us captive, and who, if he had not interposed, would have held us captive for ever. Nay, he led captivity itself captive, having quite broken the power of sin and Satan. As he was the death of death, so he was the captivity of captivity, Hos. xiii. 14. This intimates the complete victory which Jesus Christ obtained over our spiritual enemies; it was such that through him we also are more than conquerors, that is, triumphers, Rom. viii. 37. 2. He then opened the gates of heaven to all believers: Thou hast received gifts for men. He gave gifts to men, so the apostle reads it, Eph. iv. 8. For he received that he might give; on his head the anointing of the Spirit was poured, that from him it might descend to the skirts of his garments. And he gave what he had received; having received power to give eternal life, he bestows it upon as many as were given him, John xvii. 2. Thou hast received gifts for men, not for angels; fallen angels were not to be made saints, nor standing angels made gospel ministers, Heb. ii. 5. Not for Jews only, but for all men; whoever will may reap the benefit of these gifts. The apostle tells us what these gifts were (Eph. iv. 11), prophets, apostles, evangelists, pastors and teachers, the institution of a gospel ministry and the qualification of men for it, both which are to be valued as the gifts of heaven and the fruits of Christ's ascension. Thou hast received gifts in man (so the margin), that is, in the human nature which Christ was pleased to clothe himself with, that he might be a merciful and faithful high priest in things pertaining to God. In him, as Mediator, all fulness dwells, that from his fulness we might receive. To magnify the kindness and love of Christ to us in receiving these gifts for us, the psalmist observes, (1.) The forfeiture we had made of them. He received them for the rebellious also, for those that had been rebellious; so all the children of men had been in their fallen state. Perhaps it is especially meant of the Gentiles, that had been enemies in their minds by wicked works, Col. i. 21. For them these gifts are received, to them they are given, that they might lay down their arms, that their enmity might be slain, and that they might return to their allegiance. This magnifies the grace of Christ exceedingly that through him rebels are, upon their submission, not only pardoned, but preferred. They have commissions given them under Christ, which some say, in our law, amounts to the reversing of an attainder. Christ came to a rebellious world, not to condemn it, but that through him it might be saved. (2.) The favour designed us in them: He received gifts for the rebellious, that the Lord God might dwell among them, that he might set up a church in a rebellious world, in which he would dwell by his word and ordinances, as of old in the sanctuary, that he might set up his throne, and Christ might dwell in the hearts of particular persons that had been rebellious. The gracious intention of Christ's undertaking was to rear up the tabernacle of God among men, that he might dwell with them and they might themselves be living temples to his praise, Ezek. xxxvii. 27.
IV. The glory of Zion's King is that he is a Saviour and benefactor to all his willing people and a consuming fire to all those that persist in rebellion against him, v. 19-21. We have here good and evil, life and death, the blessing and the curse, set before us, like that (Mark xvi. 16), He that believes shall be saved; he that believes not shall be damned.
1. Those that take God for their God, and so give up themselves to him to be his people, shall be loaded with his benefits, and to them he will be a God of salvation. If in sincerity we avouch God to be our God, and seek to him as such, (1.) He will continually do us good and furnish us with occasion for praise. Having mentioned the gifts Christ received for us (v. 18), fitly does he subjoin, in the next words, Blessed be the Lord; for it is owing to the mediation of Christ that we live, and live comfortably, and are daily loaded with benefits. So many, so weighty, are the gifts of God's bounty to us that he may be truly said to load us with them; he pours out blessings till there is no room to receive them, Mal. iii. 10. So constant are they, and so unwearied is he in doing us good, that he daily loads us with them, according as the necessity of every day requires. (2.) He will at length be unto us the God of salvation, of everlasting salvation, the salvation of God, which he will show to those that order their conversation aright (Ps. l. 23), the salvation of the soul. He that daily loads us with benefits will not put us off with present things for a portion, but will be the God of our salvation; and what he gives us now he gives as the God of salvation, pursuant to the great design of our salvation. He is our God, and therefore he will be the God of eternal salvation to us; for that only will answer the vast extent of his covenant-relation to us as our God. But has he power to complete this salvation? Yes, certainly; for unto God the Lord belong the issues from death. The keys of hell and death are put into the hand of the Lord Jesus, Rev. i. 18. He, having made an escape from death himself in his resurrection, has both authority and power to rescue those that are his from the dominion of death, by altering the property of it to them when they die and giving them a complete victory over it when they shall rise again; for the last enemy that shall be destroyed is death. And to those that shall thus for ever escape death, and shall find such an outlet from it as not to be hurt of the second death, to them surely deliverances from temporal death are mercies indeed and come from God as the God of their salvation. 2 Cor. i. 10.
2. Those that persist in their enmity to him will certainly be ruined (v. 21): God shall wound the head of his enemies,--of Satan the old serpent (of whom it was by the first promise foretold that the seed of the woman should break his head, Gen. iii. 15), --of all the powers of the nations, whether Jews or Gentiles, that oppose him and his kingdom among men (Ps. cx. 6, He shall wound the heads over many countries),--of all those, whoever they are, that will not have him to reign over them, for those he accounts his enemies, and they shall be brought forth and slain before him, Luke xix. 27. He will wound the hairy scalp of such a one as goeth on still in his trespasses. Note, Those who go on still in their trespasses, and hate to be reformed, God looks upon as his enemies and will treat them accordingly. In calling the head the hairy scalp perhaps there is an allusion to Absalom, whose bushy hair was his halter. Or it denotes either the most fierce and barbarous of his enemies, who let their hair grow, to make themselves look the more frightful, or the most fine and delicate of his enemies, who are nice about their hair: neither the one nor the other can secure themselves from the fatal wounds which divine justice will give to the heads of those that go on in their sins.
Adam Clarke: Commentary on the Bible - 1831
68:16: Why leap ye, ye high hills? - "God said, Why leap ye, ye high hills? It is not pleasing to me to give my law upon high and towering hills. Behold, Mount Sinai is low; and the Word of the Lord has desired to place on it the Divine majesty. Moreover, the Lord dwells for ever in the heaven of heavens." - Targum.
The psalmist is speaking particularly of the mountains of Judea, and those of Gilead; the former were occupied by the Canaanites, and the others by Og, king of Bashan, and Sihon, king of the Amorites, whom Moses defeated.
Albert Barnes: Notes on the Bible - 1834
68:16: Why leap ye, ye high hills? - That is, with exultation; with pride; with conscious superiority. Why do you seem to regard yourselves as so superior to Mount Zion, in strength, in beauty, in grandeur? The Hebrew, however - רצד râ tsad - rather means, "Why do ye watch insidiously? why do ye look askance at?" The word occurs only in this place. In Arabic it means to watch closely; to lie in wait for. This is the idea here. The mountains around Palestine - the mountains of the pagan world - the lofty hills - as if conscious of their grandeur, are represented as looking "askance," in their pride, at Mount Zion; as eyeing it with silent contempt, as if it were not worthy of notice; as if it were so insignificant that it had no claim to attention. The idea is not that of "leaping," as in our English Bible, or of "hopping," as in the version of the Episcopal Prayer Book, but that of a look of silent disdain, as if, by their side, Zion, so insignificant, was not worthy of regard. "Perhaps," by the high hills here, however, are disguisedly also represented the mighty powers of the pagan world, as if looking with contempt on the people of the land where Zion was the place of worship.
This is the hill which God desireth to dwell in - The hill which "he" has selected as his abode, and which "he" has honored above all the mountains of the earth, by his permanent residence there. As such, Zion has an honor above the loftiest hills and ranges of mountains in the earth.
Yea, the Lord will dwell in it for ever - Permanently; he will make it his fixed habitation on earth. Not-withstanding the envy or the contempt of surrounding hills, he will make this his settled abode. He has chosen it; he delights in it; he will not forsake it for the mountains and hills that are in themselves more grand and lofty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:16: Why: Psa 114:4, Psa 114:6; Isa 2:2
the hill: Psa 132:13, Psa 132:14; Deu 12:5, Deu 12:11; Kg1 9:3; Heb 12:22, Heb 12:23; Rev 21:2, Rev 21:3
Geneva 1599
68:16 (n) Why leap ye, ye high hills? [this is] the hill [which] God desireth to dwell in; yea, the LORD will dwell [in it] for ever.
(n) Why do you boast of your strength and beauty against this Mountain of God.
John Gill
68:16 Why leap ye, ye high hills?.... Meaning the kingdoms of this world that lift up themselves above, and look with contempt upon the interest, kingdom, and church of Christ; lie in wait for it, leap upon it, insult over it, and endeavour to crush and extirpate it; but all in vain; these high hills and mountains are nothing before Zerubbabel King of saints; his church is built on a rock, and the gates of hell cannot prevail against it; the little stone cut out of the mountain without hands will become a great mountain, and fill the whole earth, and break in pieces and consume the kingdoms of it: the word in, the Arabic language, signifies "to lie in wait", as Jarchi from R. Moses Hadarsan observes; and to look out, and leap upon the prey; so R. Hai in Ben Melech says, it has the signification of looking, observing, hoping, or waiting, in the Arable language (k);
this is the hill which God desireth to dwell in; as in Ps 132:13; the Word of the Lord, as the Targum; the essential Word, the Messiah: his desire was towards his church and people, in eternity, in time, and now is; he has chosen and desired them for his habitation, and in the midst of them he delights to be, Rev_ 1:13;
yea, the Lord will dwell in it for ever: he dwells in his church now by his gracious presence; he will dwell in the New Jerusalem church state personally for the space of a thousand years; and after that he will dwell with and among his people to all eternity; see Ps 132:14.
(k) "Ratzad, insidiatus fuit, uti praedae leo", Golius, col. 991. Castel. col. 3633.
John Wesley
68:16 Leap - Why do you triumph and look upon Zion with contempt? He speaks to the hills by an usual figure. Will dwell - This hill, though despicable in your eyes, is precious in God's, and chosen by him for his perpetual residence.
67:1767:17: եւ զի՞նչ կարծէք լերինք հպարտացեալք։ Լեառն ընդ որ հաճեցաւ Աստուած բնակիլ ՚ի նմա. քանզի եւ Տէր իսկ բնակեսցէ ՚ի նմա ՚ի սպառ[7070]։ [7070] Ոմանք.Աստուած բնակել ՚ի նմա։
17 Ո՛վ հպարտ լեռներ, ի՞նչ էք նախանձում այն լերանը, որտեղ բարեհաճեց բնակուել Աստուած, եւ Տէրն իսկ բնակուելու է այնտեղ յաւիտեան:
16 Ո՛վ բազմագագաթ լեռներ, ինչո՞ւ նախանձով կը նայիք. Ասիկա այն լեռն է՝ որուն մէջ Աստուած հաճեցաւ բնակիլ։Յիրաւի Տէրը հոն պիտի բնակի յաւիտեան։
եւ զի՞նչ կարծէք, լերինք հպարտացեալք``, լեառն` ընդ որ հաճեցաւ Աստուած բնակել ի նմա. քանզի եւ Տէր իսկ բնակեսցէ ի նմա ի սպառ:

67:17: եւ զի՞նչ կարծէք լերինք հպարտացեալք։ Լեառն ընդ որ հաճեցաւ Աստուած բնակիլ ՚ի նմա. քանզի եւ Տէր իսկ բնակեսցէ ՚ի նմա ՚ի սպառ[7070]։
[7070] Ոմանք.Աստուած բնակել ՚ի նմա։
17 Ո՛վ հպարտ լեռներ, ի՞նչ էք նախանձում այն լերանը, որտեղ բարեհաճեց բնակուել Աստուած, եւ Տէրն իսկ բնակուելու է այնտեղ յաւիտեան:
16 Ո՛վ բազմագագաթ լեռներ, ինչո՞ւ նախանձով կը նայիք. Ասիկա այն լեռն է՝ որուն մէջ Աստուած հաճեցաւ բնակիլ։Յիրաւի Տէրը հոն պիտի բնակի յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
67:1667:17 что вы завистливо смотрите, горы высокие, на гору, на которой Бог благоволит обитать и будет Господь обитать вечно?
67:17 ἵνα ινα so; that τί τις.1 who?; what? ὑπολαμβάνετε υπολαμβανω take up; suppose ὄρη ορος mountain; mount τετυρωμένα τυροω the ὄρος ορος mountain; mount ὃ ος who; what εὐδόκησεν ευδοκεω satisfied ὁ ο the θεὸς θεος God κατοικεῖν κατοικεω settle ἐν εν in αὐτῷ αυτος he; him καὶ και and; even γὰρ γαρ for ὁ ο the κύριος κυριος lord; master κατασκηνώσει κατασκηνοω nest; camp εἰς εις into; for τέλος τελος completion; sales tax
67:17. quare contenditis montes excelsi adversum montem quem dilexit Deus ut habitaret in eo siquidem Dominus habitabit semperWhy suspect, ye curdled mountains? A mountain in which God is well pleased to dwell: for there the Lord shall dwell unto the end.
16. Why look ye askance, ye high mountains, at the mountain which God hath desired for his abode? yea, the LORD will dwell for ever.
Why leap ye, ye high hills? [this is] the hill [which] God desireth to dwell in; yea, the LORD will dwell [in it] for ever:

67:17 что вы завистливо смотрите, горы высокие, на гору, на которой Бог благоволит обитать и будет Господь обитать вечно?
67:17
ἵνα ινα so; that
τί τις.1 who?; what?
ὑπολαμβάνετε υπολαμβανω take up; suppose
ὄρη ορος mountain; mount
τετυρωμένα τυροω the
ὄρος ορος mountain; mount
ος who; what
εὐδόκησεν ευδοκεω satisfied
ο the
θεὸς θεος God
κατοικεῖν κατοικεω settle
ἐν εν in
αὐτῷ αυτος he; him
καὶ και and; even
γὰρ γαρ for
ο the
κύριος κυριος lord; master
κατασκηνώσει κατασκηνοω nest; camp
εἰς εις into; for
τέλος τελος completion; sales tax
67:17. quare contenditis montes excelsi adversum montem quem dilexit Deus ut habitaret in eo siquidem Dominus habitabit semper
Why suspect, ye curdled mountains? A mountain in which God is well pleased to dwell: for there the Lord shall dwell unto the end.
16. Why look ye askance, ye high mountains, at the mountain which God hath desired for his abode? yea, the LORD will dwell for ever.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
68:17: The chariots of God are twenty thousand - רבתים אלפי שנאן ribbothayim alpey shinan, "two myriads of thousands doubled." Does not this mean simply forty thousand? A myriad is 10,000; two myriads, 20,000; these doubled, 40,000. Or thus: 10,000 + 10,000 + 20,000 = 40,000. The Targum says, "The chariots of God are two myriads; two thousand angels draw them; the majesty of God rests upon them in holiness on Mount Sinai." But what does this mean? We must die to know.
Albert Barnes: Notes on the Bible - 1834
68:17: The chariots of God - The meaning of this verse is, that God is abundantly able to maintain his position on Mount Zion; to defend the place which he had selected as his abode. Though it has less natural strength than many other places have - though other hills and mountains, on account of their natural grandeur, may be represented as looking on this with contempt, as incapable of defense, yet he who has selected it is fully able to defend it. He is himself encompassed with armies and chariots of war; thousands of angels guard the place which he has chosen as the place of his abode. "Chariots," usually two-wheeled vehicles, often armed with scythes attached to their axles, were among the most powerful means of attack or defense in ancient warfare. See Psa 20:7, note; Psa 46:9, note; Isa 31:1, note; Isa 37:24, note; Compare Exo 14:7; Jos 17:16; Jdg 4:15.
Are twenty thousand - A closer version is "two myriads," or twice ten thousand. The original word is in the dual form. The language is designed to denote a very great number. A myriad was a great number; the idea here is that even "that" great number was doubled.
Even thousands of angels - Margin, "many thousands." The Hebrew is, "thousands repeated," or "multiplied." There is in the Hebrew no mention of angels. The Septuagint and the Vulgate render it, "thousands of the rejoicing;" that is, thousands of happy attendants. The original, however, would most naturally refer to the chariots, as being multiplied by thousands.
The Lord is among them - The real strength, after all, is not in Zion itself, or in the chariots of the Lord surrounding it, but in the Lord himself. "He" is there as the Head of the host; He, as the Protector of his chosen dwelling-place.
As in Sinai, in the holy place - literally, "The Lord is among them; Sinai, in the sanctuary." The idea seems to be, that even Sinai with all its splendor and glory - the Lord himself with all the attending hosts that came down on Sinai - seemed to be in the sanctuary, the holy place on Mount Zion. All that there was of pomp and grandeur on Mount Sinai when God came down with the attending thousands of angels, was really around Mount Zion for its protection and defense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:17: chariots: Psa 18:10; Deu 33:2; Kg2 2:11, Kg2 6:16, Kg2 6:17; Eze 1:15-28; Dan 7:10; Mat 26:53; Rev 5:11, Rev 9:16
thousand: or, many thousand
as in Sinai: Exo 3:5, Exo 19:22, Exo 19:23
John Gill
68:17 The chariots of God are twenty thousand,.... By which are meant the angels, as the following clause shows; called "chariots", because they have appeared in such a form, 4Kings 2:11; and because, like chariots of war, they are the strength and protection of the Lord's people; and because of their swiftness in doing his work; and because they are for his honour and glory: they are the chariots of God, in which he rides about the world doing his will; they are the chariots in which Christ ascended up to heaven, and in which he will descend at the last day; and in which he now fetches the souls of his people to him at death, and will make use of them at the resurrection to gather them to him, when their bodies are raised by him: their number is very great, and in other places is mentioned as greater, Dan 7:10; Christ speaks of twelve legions of them, Mt 26:53; there is a multitude of them, and they are said to be even innumerable, Lk 2:13; which is observed, both for the glory of God, and for the safety of his people: even "thousands of angels"; the word for "angels" is only used in this place; Kimchi and Ben Melech take it to be one of the names of angels by which they were called: some derive it from a word which signifies "peaceable and quiet"; as expressive of the tranquil state in which they are in heaven, always beholding the face of God there: others from a word which signifies "sharp", as Jarchi; and so refers to their being the executioners of God's wrath and vengeance on men, and alluding to a sort of chariots with sharp hooks used in war: others from a word which signifies to "second"; these being the second, or next to God, the chief princes; or, as Aben Ezra, it denotes the number of angels, even "two thousand"; so the Targum,
"the chariots of God are two myriads (or twenty thousand) of burning fires, two thousand of angels lead them;''
the Lord is among them as in Sinai, in the holy place; that is, at the head of them, being their Governor and Commander, at whose beck they are, and ready to do his will; and he was among them when he ascended to heaven, as it follows, being carried up by them; as he was among them at Sinai, when the law was given; for Christ was there then, Acts 7:38; and attended with ten thousands of his holy angels, by whom the law was ordained, spoken, and given, Deut 33:2, Heb 2:2; which Sinai is called the holy place, from the presence of God there, and the law given from it: or else the sense is, that Christ is among the angels as in Sinai of old; so in the holy place, in Sion his holy hill, the church under the Gospel dispensation, where there are an innumerable company of angels, Heb 12:22; according to the construction of the word in the Hebrew text, it seems as if Sinai was in the holy place, the inside of it being of cedar, like the Shittim wood that grew about Sinai (l); or rather the worship commanded and directed to on mount Sinai was performed in it.
(l) Vid. Texelii Phoenix, l. 3. c. 7. p. 281.
John Wesley
68:17 Chariots - The armies (whereof chariots were an eminent part in those times) which attend upon God to do his pleasure. Twenty thousand - An innumerable company, a certain number being put for an uncertain. Among them - Here the psalmist seems to be transported by the prophetic spirit, from the narration of those external successes, to the prediction of the Messiah; and of the transcendent privileges and blessings accruing to mankind thereby. As in Sinai - God is no less gloriously, though less terribly present here, than he was in Sinai, when the great God attended with thousands of his angels, solemnly appeared to deliver the law. Yea, here is a greater privilege than Sinai had, The Lord Jehovah descending from heaven into an human body, as appears by his ascending thither again, which the next verse describes.
Robert Jamieson, A. R. Fausset and David Brown
68:17 and, to the assertion of God's purpose to make it His dwelling, is added evidence of His protecting care. He is described as in the midst of His heavenly armies--
thousands of angels--literally, "thousands of repetitions," or, "thousands of thousands"--that is, of chariots. The word "angels" was perhaps introduced in our version, from Deut 33:2, and Gal 3:19. They are, of course, implied as conductors of the chariots.
as . . . Sinai, in the holy place--that is, He has appeared in Zion as once in Sinai.
67:1867:18: Կառք Աստուծոյ բիւրապատի՛կք հազարք ուղղիչք, եւ Տէր ՚ի նոսա ՚ի Սինէ սրբութենէ իւրմէ[7071]։ [7071] Ոմանք.՚Ի Սինէ սրբութեան իւրոյ։
18 Աստծու կառքերը բիւրապատիկ են՝ հազարաւոր կառավարներով, որոնց մէջ է Տէրն իր սուրբ Սինայից:
17 Աստուծոյ կառքերը երկու անգամ տասը հազար են, հազարաւոր անգամ հազար*.Տէրը անոնց մէջ է, իր սուրբ տեղն է իբրեւ Սինայի մէջ։
Կառք Աստուծոյ բիւրապատիկք, հազարք ուղղիչք, եւ Տէր ի նոսա ի Սինէ սրբութենէ իւրմէ:

67:18: Կառք Աստուծոյ բիւրապատի՛կք հազարք ուղղիչք, եւ Տէր ՚ի նոսա ՚ի Սինէ սրբութենէ իւրմէ[7071]։
[7071] Ոմանք.՚Ի Սինէ սրբութեան իւրոյ։
18 Աստծու կառքերը բիւրապատիկ են՝ հազարաւոր կառավարներով, որոնց մէջ է Տէրն իր սուրբ Սինայից:
17 Աստուծոյ կառքերը երկու անգամ տասը հազար են, հազարաւոր անգամ հազար*.Տէրը անոնց մէջ է, իր սուրբ տեղն է իբրեւ Սինայի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
67:1767:18 Колесниц Божиих тьмы, тысячи тысяч; среди их Господь на Синае, во святилище.
67:18 τὸ ο the ἅρμα αρμα chariot τοῦ ο the θεοῦ θεος God μυριοπλάσιον μυριοπλασιος thousand εὐθηνούντων ευθηνεω the κύριος κυριος lord; master ἐν εν in αὐτοῖς αυτος he; him ἐν εν in Σινα σινα Sina ἐν εν in τῷ ο the ἁγίῳ αγιος holy
67:18. currus Dei innumerabilis milia abundantium Dominus in eis in Sina in sanctoThe chariot of God is attended by ten thousands; thousands of them that rejoice: the Lord is among them in Sina, in the holy place.
17. The chariots of God are twenty thousand, even thousands upon thousands: the Lord is among them, Sinai, in the sanctuary.
The chariots of God [are] twenty thousand, [even] thousands of angels: the Lord [is] among them, [as in] Sinai, in the holy:

67:18 Колесниц Божиих тьмы, тысячи тысяч; среди их Господь на Синае, во святилище.
67:18
τὸ ο the
ἅρμα αρμα chariot
τοῦ ο the
θεοῦ θεος God
μυριοπλάσιον μυριοπλασιος thousand
εὐθηνούντων ευθηνεω the
κύριος κυριος lord; master
ἐν εν in
αὐτοῖς αυτος he; him
ἐν εν in
Σινα σινα Sina
ἐν εν in
τῷ ο the
ἁγίῳ αγιος holy
67:18. currus Dei innumerabilis milia abundantium Dominus in eis in Sina in sancto
The chariot of God is attended by ten thousands; thousands of them that rejoice: the Lord is among them in Sina, in the holy place.
17. The chariots of God are twenty thousand, even thousands upon thousands: the Lord is among them, Sinai, in the sanctuary.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Сион, сделавшийся местом присутствия Всемогущего существа, сделался вместе с тем и местом особенного сосредоточения Его непобедимой силы. У Бога войск ("колесниц", имевших важное значение в военных операциях, количеством которых потому древние определяли силу врага) - тьмы тем. "Тьмы тем, тысячи тысяч" - цифры круглые, т. е. содержащие неопределенную величину, причем тысяча собственно означает величину очень большую, а тьмы тем (тьма - 10: тыс.) неизмеримо большое количество. Под войском Божиим Давид разумеет великое количество духов, ангелов, как Его силу и Его воинов. Теперь эта великая сила Божия сосредоточена на Сионе "во святилище" так же, как она была сосредоточена и проявляла себя в чудесном действии на Синае.
Adam Clarke: Commentary on the Bible - 1831
68:18: Thou hast ascended on high - When the ark had reached the top of Sion, and was deposited in the place assigned for it, the singers joined in the following chorus. This seems to be an allusion to a military triumph. The conqueror was placed on a very elevated chariot.
Led captivity captive - The conquered kings and generals were usually tied behind the chariot of the conqueror - bound to it, bound together, and walked after it, to grace the triumph of the victor.
Thou hast received gifts for men - "And gave gifts unto men;" Eph 4:8. At such times the conqueror threw money among the crowd. Thou hast received gifts among men, באדם baadam, In Man, in human nature; and God manifest in the flesh dwells among mortals! Thanks be to God for his unspeakable Gift! By establishing his abode among the rebellious the prophet may refer to the conquest of the land of Canaan, and the country beyond Jordan.
Yea, for the rebellious also - Even to the rebellious. Those who were his enemies, who traduced his character and operations, and those who fought against him now submit to him, and share his munificence; for it is the property of a hero to be generous.
That the Lord God might dwell among them - יה אלהים yah Elohim, the self-existing God; see on Psa 68:4 (note). The conqueror now coming to fix his abode among the conquered people to organize them under his laws, to govern and dispense justice among them. The whole of this is very properly applied by St. Paul, Eph 4:5, to the resurrection and glory of Christ; where the reader is requested to consult the note.
Albert Barnes: Notes on the Bible - 1834
68:18: Thou hast ascended on high - That is, Thou hast gone up to the high place; to thy throne; to thine abode. The idea is, that God had descended or come down from his dwelling-place in the case referred to in the psalm, and that having now secured a victory by vanquishing his foes, and having given deliverance to his people, he had now returned, or reascended to his seat. This may either mean his throne on earth, or his abode in heaven. It would seem most probable that the latter is the idea.
Thou hast led captivity captive - "Thou hast made captivity captive," or "Thou hast captured a captivity." The main idea is, that he had achieved a complete victory; he had led all his foes captive. The language "would" also express the idea that he had made captives for himself of those who were captives to others, or who were in subjection to another. As applied in the Christian sense, this would refer to those who were captives to Satan, and who were held in bondage by him, but who had been rescued by the Redeemer, and brought under another captivity - the yielding of voluntary service to himself. Those once captives to sin were now led by him, captives in a higher sense. See the notes at Eph 4:8.
Thou hast received gifts for men - Margin, "in the man." That is, "Among men," or while among them as a conqueror. The idea here most naturally conveyed would be, that he had obtained "gifts," privileges, advantages, "in" man; that is, that men, considered as captives, constituted the victory which he had achieved - the advantage which he had acquired. It was not so much "for" them as "in" them, and "by" them, to wit, by possessing them as captives or subjects to him. With this victory achieved, he had now ascended on high.
Yea, for the rebellious also - Or, more properly, "even the rebellious." That is, Those who had been in a state of rebellion he had subdued to himself, and had thus led captivity captive. It was a triumph by which they had become subdued to him.
That the Lord God might dwell among them - literally, "For the dwelling of Jah, God." The idea is, that he had achieved such a triumph; he had so brought the rebellious under subjection to himself, that he could take up his abode with them, or dwell with them as his people. His rule could be extended over them, and they would acknowledge him as their sovereign. This would be applicable to a people in ancient times that had been subdued by the people of God. It might now be properly applied, also, to sinners who by the power of truth have been so subdued as to submit to God. It is applicable to all who have been conquered by the Gospel - whose enmity has been slain - who have been changed from enemies to friends - so that the Lord may dwell in their hearts, or rule over them. This passage is applied by the apostle Paul in Eph 4:8 to the Messiah, not as having original reference to him, but as suggesting language which would appropriately express the nature of his work, and the glory of his triumph. See the notes at that place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:18: ascended: Psa 24:3, Psa 24:7-10, Psa 47:5, Psa 110:1; Mar 16:9; Luk 24:51; Act 1:2-9; Eph 4:8-10; Heb 4:14, Heb 6:20, Heb 8:1; Pe1 3:22
led: Jdg 5:12
received: Luk 24:49; Joh 14:16, Joh 14:17, Joh 16:7, Joh 16:13-15; Act 1:4, Act 2:4, Act 2:33-38; Eph 4:8
for men: Heb. in the man, Co1 15:45-47; Col 1:18, Col 1:19, Col 2:3, Col 2:9; Heb 1:3
rebellious: Pro 1:22, Pro 1:23; Isa 55:7; Mat 9:13; Luk 24:47; Act 2:23, Act 2:36, Act 2:38-41, Act 9:17; Co1 6:9-11; Ti1 1:13-15; Tit 3:3-7
that: Psa 78:60, Psa 132:13, Psa 132:14; Ch2 6:18; Isa 57:15; Eze 48:35; Joh 14:17, Joh 14:23; Co2 6:16; Rev 1:20, Rev 2:1, Rev 21:3
Geneva 1599
68:18 Thou hast ascended on high, thou hast (o) led captivity captive: thou hast received gifts for men; yea, [for] the rebellious also, that the LORD God might dwell [among them].
(o) As God overcame the enemy of his Church, took them prisoners, and made them tributaries: so Christ, which is God manifested in the flesh, subdued Satan and sin under us, and gave to his Church most liberal gifts of his Spirit, (Eph 4:8).
John Gill
68:18 Thou hast ascended on high,.... Which is to be understood, not of Moses ascending up to the firmament, as the Targum and Jarchi interpret it, of which we nowhere read; nor of David's going up to the high fortresses, as Aben Ezra; nor of God's ascent from Mount Sinai; but of Christ's ascension to heaven, as the apostle cites and explains it in Eph 4:8; which ascension respects him as man, was not figurative, as in Gen 17:22; but real and local, from earth to heaven, and was certain and visible; he was seen to go up by angels and men; and, because of the certainty of it, it is here expressed in the past tense, though it was then future;
thou hast led captivity captive; meaning either such who had been captives, in which sense the word is used, Ps 126:1; and so may design either those who had been prisoners in the grave, but were set free at Christ's resurrection, and went with him in triumph to heaven; or all his people, whom he redeemed by his blood from that captivity and bondage they were in by nature; or rather those who led them captive are here meant by "captivity"; such as sin, Satan, the world, death, and every spiritual enemy, whom Christ conquered and triumphed over; the allusion may be to public triumphs, when captives were led in chains, even kings and great men, that had captivated others: the words seem to be borrowed out of Judg 5:12;
thou hast received gifts for men; the gifts of the Holy Spirit, qualifying men for the ministry of the Gospel, as they are interpreted by the Apostle, Eph 4:11; these Christ received from his divine Father in human nature, when he ascended up to heaven, in order to give them to men; and which he did in a very extraordinary manner on the day of Pentecost. The Targum and Syriac version render it, "thou hast given gifts to men"; and the Arabic version, "and he gave gifts to men", as the apostle, Eph 4:8;
yea, for the rebellious also; disobedient and unbelieving (m), as all men are by nature, even God's elect, before conversion, Tit 3:3; who are not only called by grace, and have the blessings of grace bestowed upon them; but some of them have gifts given them, whereby they are fitted to preach the Gospel to others, as Saul, the blasphemer, persecutor, and injurious; and some of those among the Jews, that were concerned in the crucifixion of Christ: though some think the Gentiles are intended, on whom the Holy Spirit was poured forth after our Lord's ascension; and so the Targum interprets it of the rebellious, who become proselytes, and return by repentance;
that the Lord God might dwell among them; that is, that they, by the gifts and graces of the Spirit bestowed on them, might become a fit habitation for God; or that "they", the rebellious, being now partakers of the grace of God and his gifts, "might dwell with the Lord God" (n) in his churches; enjoy his divine presence, and have communion with him in his word and ordinances.
(m) Sept. "non credentes", V. L. (n) "ut habitent cum Jah, Jehovah", Piscator; "cum Deo", Gejerus; "ut habitent pulchritudinem Dei", Cocceius.
John Wesley
68:18 Ascended - This has a manifest reference to Christ, and his ascension into heaven, in whom alone it is literally accomplished, and to whom therefore it is ascribed, Eph 4:8. Although the expressions are borrowed from the ancient custom of princes, who, after some glorious achievements, used to go up into their royal cities in triumphant chariots, being attended by their captive enemies, and afterward to distribute gifts to their soldiers and subjects, and sometimes to do some acts of clemency even to their rebels and enemies. Captivity - Those whom thou hast taken captive; death and sin, and the devil, and all the enemies of Christ, and of his people, whom Christ led in triumph, having spoiled them, and making a shew of them openly, Col 2:15. Received - According to thy manhood thou hast received from God all the treasures of wisdom and knowledge, and all those gifts and graces of the Holy Spirit, which are necessary either to the perfection of thy nature, or to the good of thy church and people. Rebellious - Thy most stubborn and rebellious enemies, whether Jews or Gentiles. Might dwell - That he who as man is ascended into the highest heavens, might, as God, come down to them, and dwell with them, not only in and by his ordinances in which he is present, but also by his spirit dwelling in their hearts.
Robert Jamieson, A. R. Fausset and David Brown
68:18 From the scene of conquest He ascends to His throne, leading--
captivity captive--or, "many captives captive" (Judg 5:12).
received gifts for men--accepting their homage, even when forced, as that of rebels.
that the Lord God might dwell--or literally, "to dwell, O Lord God" (compare Ps 68:16) --that is, to make this hill, His people or Church, His dwelling. This Psalm typifies the conquests of the Church under her divine leader, Christ. He, indeed, "who was with the Church in the wilderness" (Acts 7:38) is the Lord, described in this ideal ascension. Hence Paul (Eph 4:8) applies this language to describe His real ascension, when, having conquered sin, death, and hell, the Lord of glory triumphantly entered heaven, attended by throngs of adoring angels, to sit on the throne and wield the scepter of an eternal dominion. The phrase "received gifts for (or literally, among) men" is by Paul, "gave gifts to men." Both describe the acts of a conqueror, who receives and distributes spoils. The Psalmist uses "receiving" as evincing the success, Paul "gave" as the act, of the conqueror, who, having subdued his enemies, proceeds to reward his friends. The special application of the passage by Paul was in proof of Christ's exaltation. What the Old Testament represents of His descending and ascending corresponds with His history. He who descended is the same who has ascended. As then ascension was an element of His triumph, so is it now; and He, who, in His humiliation, must be recognized as our vicarious sacrifice and the High Priest of our profession, must also be adored as Head of His Church and author of all her spiritual benefits.
67:1967:19: Ե՛լ ՚ի բարձունս գերեաց զգերութիւն. ա՛ռ աւար բաշխեաց պարգեւս եւ ետ որդւոց մարդկան. քանզի թերահաւատից եւս բնակեալ եղիցի ՚ի նմա[7072]։ [7072] Ոմանք.Եւ գերեաց զգե՛՛... քանզի եւ թերեհաւա՛՛։
19 Նա ելաւ բարձունքներն ու գերեվարեց գերիներին. աւար առաւ, պարգեւներ բաշխեց ու տուեց մարդկանց որդիներին, որ թերահաւատներն անգամ բնակուեն այնտեղ:
18 Բարձր տեղը ելար, գերութիւնը գերի ըրիր, Պարգեւներ առիր մարդոց համար Ու ապստամբներուն համար ալ, Որպէս զի Տէր Աստուած անոնց մէջ բնակի։
Ել ի բարձունս` գերեաց զգերութիւն. ա՛ռ աւար, բաշխեաց պարգեւս եւ ետ որդւոց մարդկան. [399]քանզի թերահաւատից եւս բնակեալ եղիցի ի նմա. Տէր Աստուած օրհնեալ:

67:19: Ե՛լ ՚ի բարձունս գերեաց զգերութիւն. ա՛ռ աւար բաշխեաց պարգեւս եւ ետ որդւոց մարդկան. քանզի թերահաւատից եւս բնակեալ եղիցի ՚ի նմա[7072]։
[7072] Ոմանք.Եւ գերեաց զգե՛՛... քանզի եւ թերեհաւա՛՛։
19 Նա ելաւ բարձունքներն ու գերեվարեց գերիներին. աւար առաւ, պարգեւներ բաշխեց ու տուեց մարդկանց որդիներին, որ թերահաւատներն անգամ բնակուեն այնտեղ:
18 Բարձր տեղը ելար, գերութիւնը գերի ըրիր, Պարգեւներ առիր մարդոց համար Ու ապստամբներուն համար ալ, Որպէս զի Տէր Աստուած անոնց մէջ բնակի։
zohrab-1805▾ eastern-1994▾ western am▾
67:1867:19 Ты восшел на высоту, пленил плен, принял дары для человеков, так чтоб и из противящихся могли обитать у Господа Бога.
67:19 ἀνέβης αναβαινω step up; ascend εἰς εις into; for ὕψος υψος height; on high ᾐχμαλώτευσας αιχμαλωτευω capture αἰχμαλωσίαν αιχμαλωσια captivity ἔλαβες λαμβανω take; get δόματα δομα gift ἐν εν in ἀνθρώπῳ ανθρωπος person; human καὶ και and; even γὰρ γαρ for ἀπειθοῦντες απειθεω obstinate τοῦ ο the κατασκηνῶσαι κατασκηνοω nest; camp κύριος κυριος lord; master ὁ ο the θεὸς θεος God εὐλογητός ευλογητος commended; commendable
67:19. ascendisti in excelsum captivam duxisti captivitatem accepisti dona in hominibus insuper et non credentes habitare Dominum DeumThou hast ascended on high, thou hast led captivity captive; thou hast received gifts in men. Yea for those also that do not believe, the dwelling of the Lord God.
18. Thou hast ascended on high, thou hast led captivity captive; thou hast received gifts among men, yea, the rebellious also, that the LORD God might dwell .
Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, [for] the rebellious also, that the LORD God might dwell:

67:19 Ты восшел на высоту, пленил плен, принял дары для человеков, так чтоб и из противящихся могли обитать у Господа Бога.
67:19
ἀνέβης αναβαινω step up; ascend
εἰς εις into; for
ὕψος υψος height; on high
ᾐχμαλώτευσας αιχμαλωτευω capture
αἰχμαλωσίαν αιχμαλωσια captivity
ἔλαβες λαμβανω take; get
δόματα δομα gift
ἐν εν in
ἀνθρώπῳ ανθρωπος person; human
καὶ και and; even
γὰρ γαρ for
ἀπειθοῦντες απειθεω obstinate
τοῦ ο the
κατασκηνῶσαι κατασκηνοω nest; camp
κύριος κυριος lord; master
ο the
θεὸς θεος God
εὐλογητός ευλογητος commended; commendable
67:19. ascendisti in excelsum captivam duxisti captivitatem accepisti dona in hominibus insuper et non credentes habitare Dominum Deum
Thou hast ascended on high, thou hast led captivity captive; thou hast received gifts in men. Yea for those also that do not believe, the dwelling of the Lord God.
18. Thou hast ascended on high, thou hast led captivity captive; thou hast received gifts among men, yea, the rebellious also, that the LORD God might dwell .
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. Гора Сион, до завоевания ее Давидом принадлежала иевусеям и считалась ими за непобедимую твердыню (см. 2: Цар V:6), но Давид взял ее и покорил иевусеев, ранее непобедимых обладателей этой горы; даже более того, они сами наносили поражения и подчиняли себе другие племена. Так как эта победа совершена благодаря Божественной помощи, то Давид, вспоминая войну с иевусеями, изображает победное шествие на Сион Господа. Ты, Господи, взошел на высоту, на гору крутую и высокую - Сион, Ты пленил ранее пленявших других, т. е. Иевусеев; Тебе с покорностью приносят дань, как выражение подчинения, те люди, которые ранее препятствовали Тебе поселиться здесь. Последними словами Давид указывает на полную покорность себе иевусеев и на наложение на них дани после покорения их. (Русский перевод: "принял дары для человеков" неточен: нужно бы сказать "от человеков"). Но данное место, представляющее гимн Богу за великую помощь при завоевании Давидом крепости Сиона, своим изображением победного шествия Бога сближает этот факт с сошествием Христа во ад и восшествием на небо, когда из ада, как непобедимой твердыни, захватывавшей и содержавшей в своем плену всех умерших людей, Христос своим снисшествием освободил души праведников, разрушил его силу и сделал его безвредным для благочестивого человека. В этом смысле данное место объясняет и Ап. Павел в посл. к Еф IV:9-10: ст., что указывает на прообразовательный характер псалма.
Adam Clarke: Commentary on the Bible - 1831
68:19: Blessed be the Lord, who daily loadeth us - With benefits is not in the text. Perhaps it would be better to translate the clause thus: "Blessed be Adonai, our Prop day by day, who supports us." Or, "Blessed be the Lord, who supports us day by day." Or as the Vulgate, Septuagint, and Arabic: "Blessed be the Lord daily, our God who makes our journey prosperous; even the God of our salvation." The Syriac, "Blessed be the Lord daily, who hath chosen our inheritance." The word עמס amas, which we translate to load, signifies to lift, bear up, support, or to bear a burden for another. Hence it would not be going far from the ideal meaning to translate: "Blessed be the Lord day by day, who bears our burdens for us." But loadeth us with benefits is neither a translation nor meaning.
Albert Barnes: Notes on the Bible - 1834
68:19: Blessed be the Lord, who daily loadeth us with benefits ... - literally, "day, day;" that is, day by day; or, constantly. The words "with benefits" are not in the original, and they do not convey the true idea of the passage. The word rendered "loadeth" means to take up; to lift, as a stone, Zac 12:3; to bear, to carry, Isa 46:3. Then it means "to take up and place upon a beast of burden;" to load, Isa 46:1; Gen 44:13. Hence, it means to impose or lay a burden or a load on one; and the idea here is, "Blessed be the Lord God even if he lays a burden on us, and if he does this daily, for he is the God of our salvation." He enables us to bear it; he gives us strength; and finally he delivers us from it. "Though," therefore, he constantly lays on us a burden, he as constantly aids us to bear it. He does not leave us. He enables us to triumph in him, and through him; and we have occasion constantly to honor and to praise his name. This accords with the experience of all his people, that however heavy may be the burden laid on them, and however constant their trials, they find him as constant a helper, and they daily have occasion to praise and bless him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:19: Blessed: Psa 72:17-19, Psa 103:1-22; Eph 1:3
daily: Psa 32:7, Psa 139:17; Lam 3:23
Carl Friedrich Keil and Franz Delitzsch
68:19
Now begins the second circuit of the hymn. Comforted by the majestic picture of the future that he has beheld, the poet returns to the present, in which Israel is still oppressed, but yet not forsaken by God. The translation follows the accentuation, regular and in accordance with the sense, which has been restored by Baer after Heidenheim, viz., אדני has Zarka, and יעמס לנוּ Olewejored preceded by the sub-distinctive Rebia parvum; it is therefore: Benedictus Dominator: quotidie bajulat nobis, - with which the Targum, Rashi, and Kimchi agree.
(Note: According to the customary accentuation the second יום has Mercha or Olewejored, and יעמס־לנוּ, Mugrash. But this Mugrash has the position of the accents of the Silluk-member against it; for although it does exceptionally occur that two conjunctives follow Mugrash (Accentsystem, xvii. 5), yet these cannot in any case be Mahpach sarkatum and Illui.)
עמס, like נשׂא and סבל, unites the significations to lay a burden upon one (Zech 12:3; Is 46:1, Is 46:3), and to carry a burden; with על it signifies to lay a burden upon any one, here with ל to take up a burden for any one and to bear it for him. It is the burden or pressure of the hostile world that is meant, which the Lord day by day helps His church to bear, inasmuch as He is mighty by His strength in her who of herself is so feeble. The divine name אל, as being the subject of the sentence, is האל: God is our salvation. The music here again strikes in forte, and the same thought that is emphasized by the music in its turn, is also repeated in Ps 68:21 with heightened expression: God is to us a God למושׁעות, who grants us help in rich abundance. The pluralet. denotes not so much the many single proofs of help, as the riches of rescuing power and grace. In Ps 68:21 למּות corresponds to the לנוּ; for it is not to be construed תּוצאות למּות: Jahve's, the Lord, are the outgoings to death (Bttcher), i.e., He can command that one shall not fall a prey to death. תוצאות, the parallel word to מושׁעות, signifies, and it is the most natural meaning, the escapings; יצא, evadere, as in 1Kings 14:41; 4Kings 13:5; Eccles 7:18. In Jahve's power are means of deliverance for death, i.e., even for those who are already abandoned to death. With אך a joyously assuring inference is drawn from that which God is to Israel. The parallelism of the correctly divided verse shows that ראשׁ here, as in Ps 110:6, signifies caput in the literal sense, and not in the sense of princeps. The hair-covered scalp is mentioned as a token of arrogant strength, and unhumbled and impenitent pride, as in Deut 32:42, and as the Attic koma'n directly signifies to strut along, give one's self airs. The genitival construction is the same as in Is 28:1, Is 32:13. The form of expression refers back to Num 24:17, and so to speak inflects this primary passage very similarly to Jer 48:45. If קדקד שׂער be an object, then ראשׁ ought also to be a second object (that of the member of the body); the order of the words does not in itself forbid this (cf. Ps 3:8 with Deut 33:11), but would require a different arrangement in order to avoid ambiguities.
In Ps 68:23 the poet hears a divine utterance, or records one that he has heard: "From Bashan will I bring back, I will bring back from the eddies of the sea (from צוּל = צלל, to whiz, rattle; to whirl, eddy), i.e., the depths or abysses of the sea." Whom? When after the destruction of Jerusalem a ship set sail for Rome with a freight of distinguished and well-formed captives before whom was the disgrace of prostitution, they all threw themselves into the sea, comforting themselves with this passage of Scripture (Gittin 57b, cf. Echa Rabbathi 66a). They therefore took Ps 68:23 to be a promise which has Israel as its object;
(Note: So also the Targum, which understands the promise to refer to the restoration of the righteous who have been eaten by wild beasts and drowned in the sea (Midrash: מבשׁן = מבין שׁני אריות); cf. also the things related from the time of the Khaliphs in Jost's Geschichte des Judenthums, ii. 399, and Grtz' Gesch. der Juden, v. 347.)
but the clause expressing a purpose, Ps 68:24, and the paraphrase in Amos 9:2., show that the foes of Israel are conceived of as its object. Even if these have hidden themselves in the most out-of-the-way places, God will fetch them back and make His own people the executioners of His justice upon them. The expectation is that the flight of the defeated foes will take a southernly direction, and that they will hide themselves in the primeval forests of Bashan, and still farther southward in the depths of the sea, i.e., of the Dead Sea (ים as in Is 16:8; 2Chron 20:2). Opposite to the hiding in the forests of the mountainous Bashan stands the hiding in the abyss of the sea, as the extreme of remoteness, that which is in itself impossible being assumed as possible. The first member of the clause expressing the purpose, Ps 68:24, becomes more easy and pleasing if we read תּרחץ (lxx, Syriac, and Vulgate, ut intingatur), according to Ps 58:11. So far as the letters are concerned, the conjecture תּחמץ (from which תמחץ, according to Chajug', is transposed), after Is 63:1, is still more natural (Hitzig): that thy foot may redden itself in blood. This is certainly somewhat tame, and moreover מדּם would be better suited to this rendering than בּדם. As the text now stands, תּמחץ
(Note: The Gaja of the first closed syllable warns one to make a proper pause upon it, in order that the guttural of the second, so apt to be slurred over, may be distinctly pronounced; cf. תּבחר, Ps 65:5; הרחיק, Ps 103:12. So also with the sibilants at the beginning of the second syllable, e.g., תּדשׁא, Gen 1:11, in accordance with which, in Gen 14:1; 53:2, we must write השׁתיתו והתעיבו.)
is equivalent to תּמחצם (them, viz., the enemies), and רגלך בּדם is an adverbial clause (setting or plunging thy foot in blood). It is, however, also possible that מחץ is used like Arab. machaḍa (vehementer commovere): ut concutias s. agites pedem tuam in sanguine. Can it now be that in Ps 68:24 from among the number of the enemies of the one who goes about glorying in his sins, the רשׁע κατ ̓ ἐξοχήν (cf. Is 11:4; Hab 3:13, and other passages), is brought prominently forward by מנּהוּ? Hardly so; the absence of תּלק (lambat) cannot be tolerated, cf. 3Kings 21:19; 3Kings 22:38. It is more natural, with Simonis, to refer מנּהוּ back to לשׁון (a word which is usually fem., but sometimes perhaps is masc., Ps 22:16; Prov 26:28); and, since side by side with ממּנוּ only מנהוּ occurs anywhere else (Ew. 263, b), to take it in the signification pars ejus (מן from מנן = מגה, after the form גּז, חן, קץ, of the same meaning as מגה, מנת, Ps 63:11), in favour of which Hupfeld also decides.
What is now described in Ps 68:25-28, is not the rejoicing over a victory gained in the immediate past, nor the rejoicing over the earlier deliverance at the Red Sea, but Israel's joyful celebration when it shall have experienced the avenging and redemptive work of its God and King. According to Ps 77:14; Hab 3:6, הליכות appears to be God's march against the enemy; but what follows shows that the pompa magnifica of God is intended, after He has overcome the enemy. Israel's festival of victory is looked upon as a triumphal procession of God Himself, the King, who governs in holiness, and has now subjugated and humbled the unholy world; בּקּדשׁ as in Ps 68:18. The rendering "in the sanctuary' is very natural in this passage, but Ex 15:11; Ps 77:14, are against it. The subject of ראוּ is all the world, more especially those of the heathen who have escaped the slaughter. The perfect signifies: they have seen, just as קדּמוּ, they have occupied the front position. Singers head the procession, after them (אחר,
(Note: This אחר, according to B. Nedarim 37b, is a so-called עטור סופרים (ablatio scribarum), the sopherim (sofrim) who watched over the faithful preservation of the text having removed the reading ואחר, so natural according to the sense, here as in Gen 18:5; Gen 24:55; Num 31:2, and marked it as not genuine.)
an adverb as in Gen 22:13; Ex 5:1) players upon citherns and harps (נגנים, participle to נגּן), and on either side virgins with timbrels (Spanish adufe); תּופפות, apocopated part. Poel with the retension of ē (cf. שׁוקקה, Ps 107:9), from תּפף, to strike the תּף (Arab. duff). It is a retrospective reference to the song at the Sea, now again come into life, which Miriam and the women of Israel sang amidst the music of timbrels. The deliverance which is now being celebrated is the counterpart of the deliverance out of Egypt. Songs resound as in Ps 68:27, "in gatherings of the congregation (and, so to speak, in full choirs) praise ye Elohim." מקהלות (מקהלים, Ps 26:12) is the plural to קהל (Ps 22:23), which forms none of its own (cf. post-biblical קהלּות from קהלּה). Ps 68:27 is abridged from ברכו אדני אשׁר אתם ממקור ישראל, praise ye the Lord, ye who have Israel for your fountainhead. אדני, in accordance with the sense, has Mugrash. Israel is here the name of the patriarch, from whom as from its fountainhead the nation has spread itself abroad; cf. Is 48:1; Is 51:1, and as to the syntax ממּך, those who descend from thee, Is 58:12. In the festive assembly all the tribes of Israel are represented by their princes. Two each from the southern and northern tribes are mentioned. Out of Benjamin was Israel's first king, the first royal victor over the Gentiles; and in Benjamin, according to the promise (Deut 33:12) and according to the accounts of the boundaries (Josh 18:16., Josh 15:7.), lay the sanctuary of Israel. Thus, therefore, the tribe which, according both to order of birth (Gen 43:29.) and also extent of jurisdiction and numbers (1Kings 9:21), was "little," was honoured beyond the others.
(Note: Tertullian calls the Apostle Paul, with reference to his name and his Benjamitish origin, parvus Benjamin, just as Augustine calls the poetess of the Magnificat, nostra tympanistria.)
Judah, however, came to the throne in the person of David, and became for ever the royal tribe. Zebulun and Naphtali are the tribes highly praised in Deborah's song of victory (Judg 5:18, cf. Ps 4:6) on account of their patriotic bravery. רדם, giving no sense when taken from the well-known verb רדם, falls back upon רדה, and is consequently equivalent to רדם (cf. Lam 1:13), subduing or ruling them; according to the sense, equivalent to רדה בם (1 Kings 5:30; 3Kings 9:23; 2Chron 8:10), like המּצלם, not "their leader up," but ὁ ἀναγαγὼν αὐτοὺς, Is 63:11, not = רדיהם (like עשׂיהם, ראיהם), which would signify their subduer or their subduers. The verb רדה, elsewhere to subjugate, oppress, hold down by force, Ezek 34:4; Lev 25:53, is here used of the peaceful occupation of the leader who maintains the order of a stately and gorgeous procession. For the reference to the enemies, "their subduer," is without any coherence. But to render the parallel word רגמתם "their (the enemies') stoning" (Hengstenberg, Vaihinger, and others, according to Bttcher's "Proben"), is, to say nothing more, devoid of taste; moreover רגם does not mean to throw stones with a sling, but to stone as a judicial procedure. If we assign to the verb רגם the primary signification congerere, accumulare, after Arab. rajama VIII, and rakama, then רגמתם signifies their closely compacted band, as Jewish expositors have explained it (קהלם או קבוצם). Even if we connect רגם with רקם, variegare, or compare the proper name regem = Arab. rajm, socius (Bttcher), we arrive at much the same meaning. Hupfeld's conjecture רגשׁתם is consequently unnecessary.
John Gill
68:19 Blessed be the Lord, who daily loadeth us with benefits,.... With all spiritual blessings, with an abundance of grace, as well as with temporal mercies, for which he is, and ought to be, praised day by day: so Aben Ezra and Kimchi supply the text, and suppose the word "blessings" or "goodness" to be wanting; though the words may be rendered, "blessed be the Lord day by day, he will hear us", or "carry us" (o); as a father his child, or a shepherd his lambs; and so he does from the womb, even to hoary hairs; and therefore blessing and praise should be ascribed to him; see Is 46:3; or "he will put a burden upon us" (p); meaning the burden of afflictions: these are of the Lord's laying upon his people; and he will lay no more upon them than he will enable them to bear; and will, in his own time and way, deliver them from them, and be the author of salvation to them, as follows; and therefore his name is to be praised, 1Cor 10:13; the Targum interprets it of the burdensomeness of the law;
"blessed be the Lord every day, he burdens us, adding precepts unto precepts;''
even the God of our salvation; the author of temporal, spiritual, and eternal salvation, as Christ is.
Selah; on this word; see Gill on Ps 3:2.
(o) "portal nos", Vatablus, Musculus; "bajulat nos", Cocceius. (p) "Onus imponit nobis", Lutherus, Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
68:19 God daily and fully supplies us. The issues or escapes from death are under His control, who is the God that saves us, and destroys His and our enemies.
67:2067:20: Տէր Աստուած օրհնեալ. օրհնեալ Տէր զօրհանապազ, առաջնորդեսցէ՛ մեզ Աստուած փրկիչ մեր[7073]։ [7073] Ոմանք.Օրհնեալ օրհնեալ է Տէր զօրհանապազ, եւ առաջնոր՛՛։
20 Օրհնեալ է Տէր Աստուածը, օրհնեալ է Տէրն ամէն օր. Աստուած՝ փրկիչը մեր, պիտի առաջնորդի մեզ:
19 Տէրը օրհնեալ ըլլայ օրէ օր. Եթէ բեռ ալ դնէ մեր վրայ*,Աստուած է մեր փրկիչը (Սէլա։)
օրհնեալ Տէր զօրհանապազ, [400]առաջնորդեսցէ մեզ Աստուած փրկիչ մեր:

67:20: Տէր Աստուած օրհնեալ. օրհնեալ Տէր զօրհանապազ, առաջնորդեսցէ՛ մեզ Աստուած փրկիչ մեր[7073]։
[7073] Ոմանք.Օրհնեալ օրհնեալ է Տէր զօրհանապազ, եւ առաջնոր՛՛։
20 Օրհնեալ է Տէր Աստուածը, օրհնեալ է Տէրն ամէն օր. Աստուած՝ փրկիչը մեր, պիտի առաջնորդի մեզ:
19 Տէրը օրհնեալ ըլլայ օրէ օր. Եթէ բեռ ալ դնէ մեր վրայ*,Աստուած է մեր փրկիչը (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
67:1967:20 Благословен Господь всякий день. Бог возлагает на нас бремя, но Он же и спасает нас.
67:20 εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master ἡμέραν ημερα day καθ᾿ κατα down; by ἡμέραν ημερα day κατευοδώσει κατευοδοω us ὁ ο the θεὸς θεος God τῶν ο the σωτηρίων σωτηριος salvation; saving ἡμῶν ημων our διάψαλμα διαψαλμα interlude; rest
67:20. benedictus Dominus per singulos dies portabit nos Deus salutis nostrae semperBlessed be the Lord day by day: the God of our salvation will make our journey prosperous to us.
19. Blessed be the Lord, who daily beareth our burden, even the God who is our salvation.
Blessed [be] the Lord, [who] daily loadeth us [with benefits, even] the God of our salvation. Selah:

67:20 Благословен Господь всякий день. Бог возлагает на нас бремя, но Он же и спасает нас.
67:20
εὐλογητὸς ευλογητος commended; commendable
κύριος κυριος lord; master
ἡμέραν ημερα day
καθ᾿ κατα down; by
ἡμέραν ημερα day
κατευοδώσει κατευοδοω us
ο the
θεὸς θεος God
τῶν ο the
σωτηρίων σωτηριος salvation; saving
ἡμῶν ημων our
διάψαλμα διαψαλμα interlude; rest
67:20. benedictus Dominus per singulos dies portabit nos Deus salutis nostrae semper
Blessed be the Lord day by day: the God of our salvation will make our journey prosperous to us.
19. Blessed be the Lord, who daily beareth our burden, even the God who is our salvation.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-23. Воспоминание о милостях Бога к евреям наполняет Давида благодарным и молитвенным чувством. Он приглашает восхвалять Бога изо дня в день и молит Бога и на будущее время не оставить своей милостью его народ, как и раньше Он посылал спасение при бедствиях и нападениях врагов. В руках Бога как жизнь, так и смерть. Последней не минует тот, кто является врагом Бога, потонувшим в своих грехах ("волосатое темя закоснелого в своих беззакониях").

Скрыться таким противникам Бога от Его всеведения и вездеприсутствия невозможно. Если бы они скрывались в Васане, на возвышенностях, поросших густыми лесами из породы дуба, куда обыкновенно убегали грабители и разбойники и где их трудно было разыскать, или, если бы враги Бога скрылись в глубине морской, то и оттуда Господь извлечет их, чтобы покарать. Врагов погибнет такое количество, что еврейские воины будут топтать их и псы лизать их кровь, так как трупы врагов не успеют предать погребению. Все это исполнится, так как это обетование дал евреям Сам Бог ("сказал Господь"). Вероятно поводом к такой картине гибели врагов еврейского народа послужила не только победа Давида над сиро-аммонитянами, но и предыдущие завоевания евреев, напр., во время И. Навина, когда и сам Васан сделался их достоянием.
Adam Clarke: Commentary on the Bible - 1831
68:20: The issues from death - The going out or exodus from death - from the land of Egypt and house of bondage. Or the expression may mean, Life and death are in the hand of God. "He can create, and he destroy."
Albert Barnes: Notes on the Bible - 1834
68:20: He that is our God is the God of salvation - literally, "God is for us a God of salvation." That is, The God whom we worship is the God from whom salvation comes, and who brings salvation to us. It is not a vain thing that we serve him, for he is the only being who can save us, and he will save us.
And unto God the Lord belong the issues from death - The "outgoings" or "escapes" from death. That is, He only can save from death. The Hebrew word means, properly, a going forth, a deliverance; then, a place of going forth as a gate, Eze 48:30; a fountain, Pro 4:23. Probably the only idea intended here by the psalmist was, that safety or deliverance from death proceeds solely from God. The sentiment, however, is true in a larger sense. All that pertains to deliverance from death, all that prepares for it, all that makes it easy to be borne, all that constitutes a rescue from its pains and horrors, all that follows death in a higher and more blessed world, all that makes death "final," and places us in a condition where death is no more to be dreaded - all this belongs to God. All this is under his control. He only can enable us to bear death; he only can conduct us from a bed of death to a world where we shall never die.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:20: our God: Isa 12:2, Isa 45:17-22; Hos 1:7; Joh 4:22
unto: Psa 118:17, Psa 118:18; Deu 32:39; Sa1 2:6; Joh 5:21, Joh 5:23, Joh 5:28, Joh 5:29, Joh 11:25, Joh 11:26; Heb 2:14, Heb 2:15; Rev 1:18, Rev 20:1
issues: Pro 4:23
Geneva 1599
68:20 [He that is] our God [is] the God of salvation; and unto GOD the Lord [belong] the (p) issues from death.
(p) Even in most extreme dangers, God has infinite ways to deliver his.
John Gill
68:20 He that is our God,.... Or "God for us" (q); is on our side; and is the mighty God, able to save to the uttermost;
is the God of salvation; or "God for salvations" (r); for the obtaining of them for his people, and giving them to them, even of every kind;
and unto God the Lord belong the issues from death; deliverance from it; Christ has abolished it, and him that had the power of it; has delivered himself from it, and will deliver all his people from it, though they become subject to it, as well as from eternal death; for he has the keys of hell and death in his hands. Some render the words, "to God the Lord belong the issues", or "ways unto death" (s); he has various ways of bringing persons to death, of destroying his and his people's enemies; and so Jarchi, Aben Ezra, and Kimchi interpret it; though the following words seem to be opposed to these: the Heathens had a notion that the power of death belonged to God; hence they had a deity called the god of death, "Dites" (t).
(q) "Deus nobis, vel est nobis", Pagninus, Montanus, Vatablus, Piscator. (r) "Deus ad salutes", Pagninus, Montanus, &c. (s) "ad mortem exitus", Pagninus, Montanus; "mille viae laethi", Lucan. (t) Macrob. in Somn. Scip. l. 1. c. 11.
John Wesley
68:20 Issues - Escapes or deliverances.
67:2167:21: Աստուած մեր Աստուած կենարար, եւ ՚ի Տեառնէ են ելք մահու։
21 Աստուած մեր կենարար Աստուածն է, եւ Տիրոջ ձեռքում է ելքը մահուան:
20 Աստուած մեզի փրկութեան Աստուած է, Մեզ մահուանէն ազատողը Տէր Եհովան է։
Աստուած մեր Աստուած կենարար, եւ ի Տեառնէ են ելք մահու:

67:21: Աստուած մեր Աստուած կենարար, եւ ՚ի Տեառնէ են ելք մահու։
21 Աստուած մեր կենարար Աստուածն է, եւ Տիրոջ ձեռքում է ելքը մահուան:
20 Աստուած մեզի փրկութեան Աստուած է, Մեզ մահուանէն ազատողը Տէր Եհովան է։
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67:2067:21 Бог для нас Бог во спасение; во власти Господа Вседержителя врата смерти.
67:21 ὁ ο the θεὸς θεος God ἡμῶν ημων our θεὸς θεος God τοῦ ο the σῴζειν σωζω save καὶ και and; even τοῦ ο the κυρίου κυριος lord; master κυρίου κυριος lord; master αἱ ο the διέξοδοι διεξοδος crossroad τοῦ ο the θανάτου θανατος death
67:21. Deus noster Deus salutis et Domini Dei mortis egressusOur God is the God of salvation: and of the Lord, of the Lord are the issues from death.
20. God is unto us a God of deliverances; and unto JEHOVAH the Lord belong the issues from death.
He that is our God [is] the God of salvation; and unto GOD the Lord [belong] the issues from death:

67:21 Бог для нас Бог во спасение; во власти Господа Вседержителя врата смерти.
67:21
ο the
θεὸς θεος God
ἡμῶν ημων our
θεὸς θεος God
τοῦ ο the
σῴζειν σωζω save
καὶ και and; even
τοῦ ο the
κυρίου κυριος lord; master
κυρίου κυριος lord; master
αἱ ο the
διέξοδοι διεξοδος crossroad
τοῦ ο the
θανάτου θανατος death
67:21. Deus noster Deus salutis et Domini Dei mortis egressus
Our God is the God of salvation: and of the Lord, of the Lord are the issues from death.
20. God is unto us a God of deliverances; and unto JEHOVAH the Lord belong the issues from death.
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Adam Clarke: Commentary on the Bible - 1831
68:21: The hairy scalp - קדקד שער kodkod sear. Does this mean any thing like the Indian scalping? Or does it refer to a crest on a helmet or headcap? I suppose the latter.
Albert Barnes: Notes on the Bible - 1834
68:21: But God shall wound the head of his enemies - More properly, "God shall crush the head," etc. The idea is that of complete destruction, - as, if the head is crushed, life becomes ex tinct. See Gen 3:15; compare Psa 110:6.
And the hairy scalp - More literally, "the top of the hair." The Hebrew word used here for "scalp" means the vertex, the top, the crown, as of the head, where the hair "divides itself;" and the idea is properly, "the dividing of the hair." Gesenius, Lexicon. The allusion is to the top of the head; that is, the blow would descend on the top of the head, producing death.
Of such an one as goeth on still in his trespasses - Of the man who perseveres in a course of wickedness. If he repents, God will be merciful to him; if he persists in sin, he will be punished. The literal rendering would be, "the hairy scalp going on, or going, sc. "about", in his trespasses." The reference is to a wicked man "continuing" in his transgressions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:21: God: Psa 110:6; Hab 3:13; Mar 12:4
the hairy: Psa 55:23
of such: Psa 68:18, Psa 7:12; Pro 1:24-33; Eze 18:27-30; Luk 13:5; Heb 2:1-3, Heb 12:25; Rev 2:14-16
John Gill
68:21 But God shall wound the head of his enemies,.... Him who is the chief of his enemies, even Satan the prince of devils, the god of the world, the father of the wicked Jews, all enemies of Christ; to "wound" is the same as to bruise him, as in Gen 3:15; and so the Targum here,
"but God shall break the head of his enemies;''
disappoint his schemes, blast his designs, crush his power and authority, demolish his empire, and eternally destroy him with the fire prepared for him and his angels; and the same may be applied to the man of sin, and all other enemies of Christ, who is the divine Person here, and all along, spoken of; see Ps 110:6;
and the hairy scalp of such an one as goeth on still in his trespasses; by whom may be meant antichrist: Jarchi interprets it of Esau, who was an hairy man, and a figure of antichrist: and his hairy scalp may denote his fierceness and cruelty, appearing like a savage beast, drinking the blood of the saints; and like a thief and a robber, who used to let their hair grow long, shagged, and entangled, to strike terror into men they met with, Job 5:5; and also his pride and haughtiness; he exalting himself above all that is called God, and opening his mouth in blasphemy against him: and likewise it signifies his great power and authority, he having people, kingdoms, and nations, depending upon him, as hair on the head, and subject to him: and of him it may be truly said, that he "goes on still in his trespasses"; in tyranny, idolatry, superstition, and will worship; taking no notice of what God says by his witnesses, nor any warning by what the eastern empire suffered by the Turks and Saracens; so as to repent of the works of his hands, of worshipping idols of gold, silver, brass, and wood; nor of his murders, sorceries, fornications, and thefts; but still persisting in them, until his, and the sins of his followers, reach to heaven, Rev_ 9:20; but the God-man, Christ Jesus, will give him a deadly wound, of which he shall never be healed: this also holds true of all that persist in a sinful course of life without repentance; who are workers of iniquity, whose lives are one continued series of sinning; these will be punished by Christ with everlasting destruction.
John Wesley
68:21 Hairy - In ancient times many people used to wear long and shaggy hair, that their looks might be more terrible to their enemies.
Robert Jamieson, A. R. Fausset and David Brown
68:21 wound the head--or, "violently destroy" (Num 24:8; Ps 110:6).
goeth on still in . . . trespasses--perseveringly impenitent.
67:2267:22: Բայց սակայն Աստուած փշրեսցէ՛ զգլուխ թշնամեաց մերոց, եւ զհերն կարճովին, որ գնան յանօրէնութեան իւրեանց[7074]։ [7074] ՚Ի լուս՛՛.Եւ զհերն կարճնովին. համաձայն ոմանց ՚ի բնաբ՛՛։
22 Սակայն Աստուած պիտի փշրի մեր թշնամիների գլուխը եւ կարճամազ պիտի պահի նրանց, ովքեր ընթանում են իրենց անօրէնութեամբ:
21 Աստուած պիտի փշրէ իր թշնամիներուն գլուխը, Նաեւ իր անօրէնութիւններուն մէջ պտըտողին մազոտ գանկը։
Բայց սակայն Աստուած փշրեսցէ զգլուխս թշնամեաց իւրոց, եւ զհերսն կարճովին որ գնան յանօրէնութեան իւրեանց:

67:22: Բայց սակայն Աստուած փշրեսցէ՛ զգլուխ թշնամեաց մերոց, եւ զհերն կարճովին, որ գնան յանօրէնութեան իւրեանց[7074]։
[7074] ՚Ի լուս՛՛.Եւ զհերն կարճնովին. համաձայն ոմանց ՚ի բնաբ՛՛։
22 Սակայն Աստուած պիտի փշրի մեր թշնամիների գլուխը եւ կարճամազ պիտի պահի նրանց, ովքեր ընթանում են իրենց անօրէնութեամբ:
21 Աստուած պիտի փշրէ իր թշնամիներուն գլուխը, Նաեւ իր անօրէնութիւններուն մէջ պտըտողին մազոտ գանկը։
zohrab-1805▾ eastern-1994▾ western am▾
67:2167:22 Но Бог сокрушит голову врагов Своих, волосатое темя закоснелого в своих беззакониях.
67:22 πλὴν πλην besides; only ὁ ο the θεὸς θεος God συνθλάσει συνθλαω dash to pieces κεφαλὰς κεφαλη head; top ἐχθρῶν εχθρος hostile; enemy αὐτοῦ αυτος he; him κορυφὴν κορυφη hair διαπορευομένων διαπορευομαι travel through ἐν εν in πλημμελείαις πλημμελεια he; him
67:22. verumtamen Deus confringet capita inimicorum suorum verticem crinis ambulantis in delictis suisBut God shall break the heads of his enemies: the hairy crown of them that walk on in their sins.
21. But God shall smite through the head of his enemies, the hairy scalp of such an one as goeth on still in his guiltiness.
But God shall wound the head of his enemies, [and] the hairy scalp of such an one as goeth on still in his trespasses:

67:22 Но Бог сокрушит голову врагов Своих, волосатое темя закоснелого в своих беззакониях.
67:22
πλὴν πλην besides; only
ο the
θεὸς θεος God
συνθλάσει συνθλαω dash to pieces
κεφαλὰς κεφαλη head; top
ἐχθρῶν εχθρος hostile; enemy
αὐτοῦ αυτος he; him
κορυφὴν κορυφη hair
διαπορευομένων διαπορευομαι travel through
ἐν εν in
πλημμελείαις πλημμελεια he; him
67:22. verumtamen Deus confringet capita inimicorum suorum verticem crinis ambulantis in delictis suis
But God shall break the heads of his enemies: the hairy crown of them that walk on in their sins.
21. But God shall smite through the head of his enemies, the hairy scalp of such an one as goeth on still in his guiltiness.
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Adam Clarke: Commentary on the Bible - 1831
68:22: From the depths of the sea - All this seems to speak of the defeat of the Egypttians, and the miraculous passage of the Red Sea.
Albert Barnes: Notes on the Bible - 1834
68:22: The Lord said, I will bring again from Bashan - On the situation of Bashan, see the notes at Psa 68:15. There may be an allusion here to the victory achieved over Og, king of Bashan, in the time of Moses, Num 21:33-35. The idea may be that as, at that time, a victory was achieved over a formidable enemy, so in times of similar peril, God would deliver his people, and save them from danger. Or, as Bashan was the remote frontier of the holy land, the meaning may be, that God would bring his people from the remotest borders where they should be scattered. Another meaning is suggested by Professor Alexander, namely, that as the subject referred to in the subsequent verses is the "enemy" of God, the meaning may be that God would bring back his enemies for punishment, even from the remotest borders, when they were endeavoring to escape, and even when they supposed they were safe. The first of these opinions is probably the true one. God would rescue his people, as he had done from the attacks of the mighty king of Bashan; he would deliver them, as he had brought their fathers from the depths of the sea.
I will bring my people again from the depths of the sea - The words "my people" are not in the Hebrew, but they seem to be not improperly supplied by the translators. If so, the allusion is to the interposition of God in conducting his people through the Red Sea Exo 14:22; and the idea is, that God would at all times interpose in their behalf, and deliver them from similar dangers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:22: Bashan: Num 21:33; Isa 11:11-16, Isa 49:22
the depths: Exo 14:22, Exo 14:29; Isa 51:10, Isa 51:11; Jer 23:5-8; Eze 36:24; Hos 1:10, Hos 1:11
Geneva 1599
68:22 The Lord said, I will bring again from (q) Bashan, I will bring [my people] again from the depths of the sea:
(q) As he delivered his Church once from Og of Bashan and other tyrants and from the danger of the Red Sea, so will he still do as often as it is necessary.
John Gill
68:22 The Lord said,.... Within himself, in his own heart; he resolved upon it in his mind; or he said it in council and in covenant; he undertook and engaged to do what follows; or he spoke of it in promise and in prophecy, as what would be done;
I will bring again from Bashan; as he delivered his people from Og king of Bashan formerly, Num 21:33; so he purposed and promised to ransom them out of the hands of him that was stronger than they; to recover them from the strong man armed, and deliver them from the power of darkness, and translate them into his own kingdom, and save them from all the bulls of Bashan; see Ps 22:12; to which text Jarchi refers in the exposition of this; though some understand it of the fat and great ones of the earth, of the conversion of kings and princes, Ps 22:29;
I will bring my people again from the depths of the sea; out of the most wretched and desperate condition, out of the depths of sin and misery; out of an helpless and hopeless state, in which they were through the fall, and their actual transgressions: the allusion is to the bringing of the children of Israel through the Red sea, and out of the depths of it, unto dry land: the Targum interprets the whole of the resurrection of the righteous, whether devoured by wild beasts, or drowned in the sea; see Rev_ 20:13; some interpret the passage of the Lord's gathering of his people, in the effectual calling, from the east and from the west; from the east, signified by Bashan; and from the west, by the depths of the sea; see Is 43:5.
John Wesley
68:22 Bring again - I will give my people as great deliverances as I formerly did, when I saved them from Og, king of Bashan. The sea - From the Egyptians at the Red Sea.
Robert Jamieson, A. R. Fausset and David Brown
68:22 Former examples of God's deliverance are generalized: as He has done, so He will do.
from Bashan--the farthest region; and--
depths of the sea--the severest afflictions. Out of all, God will bring them. The figures of Ps 68:23 denote the completeness of the conquest, not implying any savage cruelty (compare 4Kings 9:36; Is 63:1-6; Jer 15:3).
67:2367:23: Ասաց Տէր. ՚Ի խորոց անդնդոց դարձուցից, եւ ՚ի միջոյ ժանեաց զայն ՚ի դո՛ւրս կորզեցից[7075]։ [7075] Ոմանք.Եւ ՚ի միջոյ ժանեաց զիմն ՚ի դուրս կորզե՛՛։
23 Տէրն ասաց. «Անդունդների խորքից ես պիտի վերադարձնեմ եւ ժանիքների միջից դուրս կորզեմ նրան:
22 Տէրը ըսաւ. «Զանոնք Բասանէն ետ դարձնեմ. Ծովուն անդունդներէն ետ դարձնեմ
Ասաց Տէր. [401]Ի խորոց անդնդոց դարձուցից, եւ ի միջոյ ժանեաց զիմն ի դուրս կորզեցից:

67:23: Ասաց Տէր. ՚Ի խորոց անդնդոց դարձուցից, եւ ՚ի միջոյ ժանեաց զայն ՚ի դո՛ւրս կորզեցից[7075]։
[7075] Ոմանք.Եւ ՚ի միջոյ ժանեաց զիմն ՚ի դուրս կորզե՛՛։
23 Տէրն ասաց. «Անդունդների խորքից ես պիտի վերադարձնեմ եւ ժանիքների միջից դուրս կորզեմ նրան:
22 Տէրը ըսաւ. «Զանոնք Բասանէն ետ դարձնեմ. Ծովուն անդունդներէն ետ դարձնեմ
zohrab-1805▾ eastern-1994▾ western am▾
67:2267:23 Господь сказал:
67:23 εἶπεν επω say; speak κύριος κυριος lord; master ἐκ εκ from; out of Βασαν βασαν turn around; return ἐπιστρέψω επιστρεφω turn around; return ἐν εν in βυθοῖς βυθος depth; deep θαλάσσης θαλασσα sea
67:23. dixit Dominus de Basan convertam convertam de profundis marisThe Lord said: I will turn them from Basan, I will turn them into the depth of the sea:
22. The Lord said, I will bring again from Bashan, I will bring again from the depths of the sea:
The Lord said, I will bring again from Bashan, I will bring [my people] again from the depths of the sea:

67:23 Господь сказал: <<от Васана возвращу, выведу из глубины морской,
67:23
εἶπεν επω say; speak
κύριος κυριος lord; master
ἐκ εκ from; out of
Βασαν βασαν turn around; return
ἐπιστρέψω επιστρεφω turn around; return
ἐν εν in
βυθοῖς βυθος depth; deep
θαλάσσης θαλασσα sea
67:23. dixit Dominus de Basan convertam convertam de profundis maris
The Lord said: I will turn them from Basan, I will turn them into the depth of the sea:
22. The Lord said, I will bring again from Bashan, I will bring again from the depths of the sea:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea: 23 That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same. 24 They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary. 25 The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels. 26 Bless ye God in the congregations, even the Lord, from the fountain of Israel. 27 There is little Benjamin with their ruler, the princes of Judah and their council, the princes of Zebulun, and the princes of Naphtali. 28 Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us. 29 Because of thy temple at Jerusalem shall kings bring presents unto thee. 30 Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war. 31 Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God.
In these verses we have three things:--
I. The gracious promise which God makes of the redemption of his people, and their victory over his and their enemies (v. 22, 23): The Lord said, in his own gracious purpose and promise, "I will do great things for my people, as the God of their salvation," v. 20. God will not fail the expectations of those who by faith take him for their God. It is promised, 1. That he will set them in safety from their danger, as he had done formerly: "I will again bring them from the depths of the sea," as he did Israel when he brought them out of the slavery of Egypt into the ease and liberty of the wilderness; "and I will again bring them from Bashan," as he did Israel when he brought them from their wants and wanderings in the wilderness into the fulness and settlement of the land of Canaan; for the land of Bashan was on the other side Jordan, where they had wars with Sihon and Og, and whence their next removal was into Canaan. Note, The former appearances of God's power and goodness for his people should encourage their faith and hope in him for the future, that what he has done he will do again. He will set his hand again the second time to recover the remnant of his people (Isa. xi. 11); and we may perhaps see repeated all the wonders which our fathers told us of. But this is not all: 2. That he will make them victorious over their enemies (v. 23): That thy feet may be dipped, as thou passest along, in the blood of thy enemies, shed like water in great abundance, and the tongue of thy dogs may lap in the same. Dogs licked the blood of Ahab; and, in the destruction of the anti-christian generation, we read of blood up to the horses' bridles, Rev. xiv. 20. The victories with which God blessed David's forces over the enemies of Israel are here prophesied of, but as types of Christ's victory over death and the grave for himself and for all believers, in his resurrection (and theirs by virtue of his) out of the earth, and of the destruction of the enemies of Christ and his church, who shall have blood given them to drink, for they are worthy.
II. The welcome entertainment which God's own people shall give to these glorious discoveries of his grace, both in his word and in his works. Has he spoken in his holiness? Has he said he will bring again from Bashan? What then is required of us in return to this?
1. That we observe his motions (v. 24): "They have seen, thy people have seen, thy goings, O God! While others regard not the work of the Lord, nor the operation of his hands, they have seen the goings of my God, my King, in the sanctuary." See here, (1.) How an active faith appropriates God; he is God and King; but that is not all, he is my God and my King. Those who thus take him for theirs may see him, in all his outgoings, acting as their God, as their King, for their good, and in answer to their prayers. (2.) Where God's most remarkable outgoings are, even in the sanctuary, in and by his word and ordinances, and among his people in the gospel church especially, in and by which is made known the manifold wisdom of God. These outgoings of his in the sanctuary far outshine the outgoings of the morning and the evening, and more loudly proclaim his eternal power and godhead. (3.) What is our duty in reference to these outgoings, which is to observe them. This is the finger of God. Surely God is with us of a truth.
2. That we give him glory in the most devout and solemn manner. When we see his goings in his sanctuary, (1.) Let those that are immediately employed in the service of the temple praise him, v. 25. It was expected that the Levites, some of whom were singers and others players on instruments, who had the nearest views of his outgoings in his sanctuary, should lead in his praises. And, it being a day of extraordinary triumph, among them were damsels playing with timbrels, to complete the concert. "Thus (says Dr. Hammond) when Christ has gone up to heaven the apostles shall celebrate and publish it to all the world, and even the women that were witnesses of it shall affectionately join with them in divulging it." (2.) Let all the people of Israel in their solemn religious assembly give glory to God: Bless God, not only in temples, but in the synagogues, or schools of the prophets, or wherever there is a congregation of those that come forth from the fountain of Israel, that are of the seed of Jacob, let them concur in blessing God. Public mercies, which we jointly share in, call for public thanksgivings, which all should join in. "Thus (says Dr. Hammond) all Christians shall be obliged solemnly to magnify the name of the Messiah, and, to that end, frequently to assemble together in congregations." And, (3.) Let those among them who, upon any account, are the most eminent, and make a figure, go before the rest in praising God, v. 27. There was little Benjamin (that was the royal tribe in Saul's time) with their rulers, the princes of Judah (that was the royal tribe in David's time), and their council, their captains or leaders. In the beginning of David's reign there had been long war between Judah and Benjamin, but now they both join in praises for success against the common enemy. But why are the tribes of Zebulun and Naphtali particularly mentioned? Perhaps because those tribes, lying towards the north, lay most exposed to the incursions of the Syrians, and other neighbours that molested them, and therefore should be in a particular manner thankful for these victories over them. Dr. Hammond gives another reason, That these were the two learned tribes. Naphtali giveth goodly words (Gen. xlix. 21) and Zebulun had those that handle the pen of the writer, Judg. v. 14. These shall join in praising God, their princes especially. It is much for the honour of God when those that are above others in dignity, power, and reputation, go before them in the worship of God and are forward in using their influence and interest for the advancing of any service that is to be done to him. Dr. Hammond notes hence that the kingdom of the Messiah should, at length, be submitted to by all the potentates and learned men in the world.
3. That we seek unto him, and depend upon him, for the perfecting of what he has begun, v. 28. In the former part of the verse the psalmist speaks to Israel: "Thy God has commanded thy strength; that is, whatever is done for thee, or whatever strength thou hast to help thyself, it comes from God, his power and grace, and the word which he has commanded; thou hast no reason to fear while thou hast strength of God's commanding, and no reason to boast while thou hast no strength but what is of his commanding." In the latter part he speaks to God, encouraged by his experiences: "Strengthen, O God! that which thou hast wrought for us. Lord, confirm what thou hast commanded, perform what thou hast promised, and bring to a happy end that good work which thou hast so gloriously begun." What God has wrought he will strengthen; where he has given true grace he will give more grace. Some make this whole verse to be a believer's address to the Messiah, whom David calls God, as he had done, Ps. xlv. 6, 8. "Thy God" (God the Father) "has commanded thy strength, has made thee strong for himself, as the man of his right hand (Ps. lxxx. 17), has treasured up strength in thee for us; therefore we pray that thou, O God the Son! wilt strengthen what thou hast wrought for us, wilt accomplish thy undertaking for us by finishing thy good work in us."
III. The powerful invitation and inducement which would hereby be given to those that are without to come in and join themselves to the church, v. 29-31. This was in part fulfilled by the accession of many proselytes to the Jewish religion in the days of David and Solomon; but it was to have its full accomplishment in the conversion of the Gentile nations to the faith of Christ, and the making of them fellow-heirs, and of the same body, with the seed of Israel, Eph. iii. 6. 1. Some shall submit for fear (v. 30): "The company of spearmen, that stand it out against Christ and his gospel, that are not willing to be ruled by him, that persecute the preachers and professors of his name, that are furious and outrageous as a multitude of bulls, fat and wanton as the calves of the people" (which is a description of those Jews and Gentiles that opposed the gospel of Christ and did what they could to prevent the setting up of his kingdom in the world), "Lord, rebuke them, abate their pride, assuage their malice, and confound their devices, till, conquered by the convictions of their consciences and the many checks of providence, they be every one of them brought, at length, to submit themselves with pieces of silver, as being glad to make their peace with the church upon any terms." Even Judas submitted himself with pieces of silver when he returned them with this confession, I have betrayed innocent blood. And see Rev. iii. 9. Many, by being rebuked, have been happily saved from being ruined. But as for those that will not submit, notwithstanding these rebukes, he prays for their dispersion, which amounts to a prophecy of it: Scatter thou the people that delight in war, who take such a pleasure in opposing Christ that they will never be reconciled to him. This may refer to the unbelieving Jews, who delighted in making war upon the holy seed, and would not submit themselves, and were therefore scattered over the face of the earth. David had himself been a man of war, but could appeal to God that he never delighted in war and bloodshed for its own sake; as for those that did, and therefore would not submit to the fairest terms of peace, he does not doubt but God would scatter them. Those are lost to all the sacred principles of humanity, as well as Christianity, that can delight in war and take a pleasure in contention let them expect that, sooner or later, they shall have enough of it, Isa. xxxiii. 1; Rev. xiii. 10. 2. Others shall submit willingly (v. 29, 31): Because of thy temple at Jerusalem (this David speaks of in faith, for the temple of Jerusalem was not built in his time, only the materials and model were prepared) kings shall bring presents unto thee; rich presents shall be brought, such as are fit for kings to bring; even kings themselves, that stand much upon the punctilios of honour and prerogative, shall court the favour of Christ at a great expense. There is that in God's temple, that beauty and benefit in the service of God and in communion with him, and in the gospel of Christ which went forth from Jerusalem, that is enough to invite kings themselves to bring presents to God, to present themselves to him as living sacrifices, and with themselves the best performances. He mentions Egypt and Ethiopia, two countries out of which subjects and suppliants were least to be expected (v. 31): Princes shall come out of Egypt as ambassadors to seek God's favour and submit to him; and they shall be accepted, for the Lord of hosts shall thereupon bless them, saying, Blessed by Egypt my people, Isa. xix. 25. Even Ethiopia, that had stretched out her hands against God's Israel (2 Chron. xiv. 9), should now stretch out her hands unto God, in prayer, in presents, and to take hold on him, and that soon. Agree with thy adversary quickly. Out of all nations some shall be gathered in to Christ and be owned by him.
Adam Clarke: Commentary on the Bible - 1831
68:23: That thy foot may be dipped in the blood - God will make such a slaughter among his enemies, the Amorites, that thou shalt walk over their dead bodies; and beasts of prey shall feed upon them.
Albert Barnes: Notes on the Bible - 1834
68:23: That thy foot may be dipped in the blood of thine enemies ... - Margin, "red." A more literal rendering would be, "That thou mayest crush - thy foot in blood - the tongue of thy dogs from the enemies, from him." The idea of "dipping" the foot in blood is not in the passage directly; but the leading thought is that of "crushing" the enemy. It is then "added" that the foot would be in blood. So of the tongue of the dogs. The "meaning" is, that the tongues of dogs would be employed in licking up the blood of the enemies, though that is not "expressed" in so many words. The sense of the whole is, that the foes of the people would be slain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:23: That: Psa 58:10
dipped: Heb. red, Isa 63:1-6
the tongue: Kg1 21:19, Kg1 22:38; Kg2 9:33-37; Rev 19:17-21
Geneva 1599
68:23 That thy foot may be dipped in the blood of [thine] enemies, [and] the tongue of thy dogs (r) in the same.
(r) That is, in the blood of that great slaughter, where dogs will lap blood.
John Gill
68:23 That thy foot may be dipped in the blood of thine enemies,.... This verse is in connection with Ps 68:21, with Ps 68:23 being to be read in a parenthesis: the sense is, that the Messiah would so wound the head and hairy scalp of his people's enemies, and there should be such a large effusion of blood, that their feet should be dipped therein, Rev_ 14:20; See Gill on Ps 58:10;
and the tongue of thy dogs in the same; who should lick it up, as the dogs licked the blood of Jezebel, 3Kings 21:19; and so such a carnage will be made of antichrist and his followers, that the fowls of the heavens will be called upon to eat the flesh of kings, captains, and mighty ones, Rev_ 19:17.
John Wesley
68:23 That, &c. - And as it was at the Red Sea, and at Bashan before, so yet again thine enemies shall be slain in such numbers, that thou mayst wade in their blood, and thy dogs lick it up in the field.
67:2467:24: Որպէս թացցի ոտն քո յարեան, եւ լեզուք շանց քոց յարենէ թշնամեաց քոց։
24 Այնպէս որ ոտքդ արեան մէջ թրջուի, եւ քո շների լեզուները թրջուեն թշնամիներիդ արիւնից»:
23 Այնպէս որ ոտքդ արեան մէջ թաթխուի, Շուներուդ լեզուն թշնամիներէն իր բաժինը առնէ»։
Որպէս թացցի ոտն քո յարեան, եւ լեզուք շանց քոց յարենէ թշնամեաց քոց:

67:24: Որպէս թացցի ոտն քո յարեան, եւ լեզուք շանց քոց յարենէ թշնամեաց քոց։
24 Այնպէս որ ոտքդ արեան մէջ թրջուի, եւ քո շների լեզուները թրջուեն թշնամիներիդ արիւնից»:
23 Այնպէս որ ոտքդ արեան մէջ թաթխուի, Շուներուդ լեզուն թշնամիներէն իր բաժինը առնէ»։
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67:2367:24 чтобы ты погрузил ногу твою, как и псы твои язык свой, в крови врагов>>.
67:24 ὅπως οπως that way; how ἂν αν perhaps; ever βαφῇ βαπτω dip ὁ ο the πούς πους foot; pace σου σου of you; your ἐν εν in αἵματι αιμα blood; bloodstreams ἡ ο the γλῶσσα γλωσσα tongue τῶν ο the κυνῶν κυων dog σου σου of you; your ἐξ εκ from; out of ἐχθρῶν εχθρος hostile; enemy παρ᾿ παρα from; by αὐτοῦ αυτος he; him
67:24. ut calcet pes tuus in sanguine lingua canum tuorum ex inimicis a temet ipsoThat thy foot may be dipped in the blood of thy enemies; the tongue of thy dogs be red with the same.
23. That thou mayest dip thy foot in blood, that the tongue of thy dogs may have its portion from enemies.
That thy foot may be dipped in the blood of [thine] enemies, [and] the tongue of thy dogs in the same:

67:24 чтобы ты погрузил ногу твою, как и псы твои язык свой, в крови врагов>>.
67:24
ὅπως οπως that way; how
ἂν αν perhaps; ever
βαφῇ βαπτω dip
ο the
πούς πους foot; pace
σου σου of you; your
ἐν εν in
αἵματι αιμα blood; bloodstreams
ο the
γλῶσσα γλωσσα tongue
τῶν ο the
κυνῶν κυων dog
σου σου of you; your
ἐξ εκ from; out of
ἐχθρῶν εχθρος hostile; enemy
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
67:24. ut calcet pes tuus in sanguine lingua canum tuorum ex inimicis a temet ipso
That thy foot may be dipped in the blood of thy enemies; the tongue of thy dogs be red with the same.
23. That thou mayest dip thy foot in blood, that the tongue of thy dogs may have its portion from enemies.
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Adam Clarke: Commentary on the Bible - 1831
68:24: They have seen thy goings - These kings of the Amorites have seen thy terrible majesty in their discomfiture, and the slaughter of their subjects.
Albert Barnes: Notes on the Bible - 1834
68:24: They have seen thy goings, O God - That is, the lookers on in the solemn procession referred to in Psa 68:25; or, in other words, Thy goings have been attended by pomp and magnificence, and have been witnessed by multitudes. The word "goings" here refers to the solemn triumphal processions which celebrated the victories achieved by God.
Even the goings of my God, my King - The psalmist here speaks of God as "his" God and "his" King. The idea seems to have suddenly crossed his mind that this great God, so glorious, is "his" God. He exults and rejoices that He whom he adores is such a God; that a God so great and glorious is "his." So the believer now, when he looks upon the works of God, when he contemplates their vastness, their beauty, and their grandeur, is permitted to feel that the God who made them is "his" God; to find consolation in the thought that his "Father made them all."
"He looks abroad into the varied field
Of Nature, and, though poor, perhaps, compared
With those whose mansions glitter in his sight,
Calls the delightful scenery all his own.
His are the mountains, and the valleys his,
And the resplendent rivers; - his to enjoy
With a propriety that none can feel
But who, with filial confidence inspired,
Can lift to heaven an unpresumptuous eye,
And smiling say, 'My Father made them all!'
Are they not his by a peculiar right,
And by an emphasis of interest his,
Whose eye they fill with tears of holy joy,
Whose heart with praise, and whose exalted mind
With worthy thoughts of that unwearied love
That plann'd, and built, and still upholds a world
So clothed with beauty for rebellious man?"
task, Book v.
In the sanctuary - Or, "to" the sanctuary; in other words, as the ark was borne to the sanctuary, the place appointed for its rest, for, as above remarked, the psalm seems to have been composed on such an occasion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:24: even: Psa 24:7-10, Psa 47:5-7; Sa2 6:12-17; Ch1 13:8, Ch1 15:16-24
Geneva 1599
68:24 They have seen (s) thy goings, O God; [even] the goings of my God, my King, in the sanctuary.
(s) That is, how you who are chief King goes out with your people to war, and gives them the victory.
John Gill
68:24 They have seen thy goings, O God,.... In saving his people, and destroying his enemies;
even the goings of my God, my King, in the sanctuary; the walk and conversation of Christ, when he was made flesh, and dwelt among men; his manner of life and deportment; his works and miracles, his sufferings, death, and resurrection from the dead; all which his apostles were eyewitnesses of; as also his going up to heaven, which was visible to angels and men; likewise his progress and victorious expeditions in Judea, and in the Gentile world, by the ministry of the word, in which he went forth conquering, and to conquer; which sense is confirmed by the following words: for Christ, who is God over all, the Lord and God of his people, and King of saints, is here, as throughout the psalm, intended. The Targum interprets it of the path or goings of the divine Majesty upon the sea, which the house of Israel saw.
John Wesley
68:24 They - Men saw and observed it. Goings - The procession of the ark to Zion, the solemnity whereof is particularly described in the following verses. The sanctuary - The tabernacle prepared for it.
Robert Jamieson, A. R. Fausset and David Brown
68:24 The triumphal procession, after the deliverance, is depicted.
They have seen--impersonally, "There have been seen."
the goings of my God--as leading the procession; the ark, the symbol of His presence, being in front. The various bands of music (Ps 68:25) follow, and all who are--
67:2567:25: Երեւեցան գնացք քո Աստուած, գնացք Աստուծոյ թագաւորին մերոյ սրբոյ։
25 Երեւաց քո երթն, Աստուա՛ծ, Աստծու՝ մեր սուրբ թագաւորի երթը:
24 Քու քալուածքներդ տեսան, ո՛վ Աստուած. Իմ Աստուծոյս, իմ թագաւորիս, քալուածքները սուրբ տեղին մէջ։
Երեւեցան գնացք քո, Աստուած, գնացք Աստուծոյ թագաւորին [402]մերոյ սրբոյ:

67:25: Երեւեցան գնացք քո Աստուած, գնացք Աստուծոյ թագաւորին մերոյ սրբոյ։
25 Երեւաց քո երթն, Աստուա՛ծ, Աստծու՝ մեր սուրբ թագաւորի երթը:
24 Քու քալուածքներդ տեսան, ո՛վ Աստուած. Իմ Աստուծոյս, իմ թագաւորիս, քալուածքները սուրբ տեղին մէջ։
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67:2467:25 Видели шествие Твое, Боже, шествие Бога моего, Царя моего во святыне:
67:25 ἐθεωρήθησαν θεωρεω observe αἱ ο the πορεῖαί πορεια travel; journey σου σου of you; your ὁ ο the θεός θεος God αἱ ο the πορεῖαι πορεια travel; journey τοῦ ο the θεοῦ θεος God μου μου of me; mine τοῦ ο the βασιλέως βασιλευς monarch; king τοῦ ο the ἐν εν in τῷ ο the ἁγίῳ αγιος holy
67:25. viderunt itinera tua Deus itinera Dei mei regis mei in sanctoThey have seen thy goings, O God, the goings of my God: of my king who is in his sanctuary.
24. They have seen thy goings, O God, even the goings of my God, my King, into the sanctuary.
They have seen thy goings, O God; [even] the goings of my God, my King, in the sanctuary:

67:25 Видели шествие Твое, Боже, шествие Бога моего, Царя моего во святыне:
67:25
ἐθεωρήθησαν θεωρεω observe
αἱ ο the
πορεῖαί πορεια travel; journey
σου σου of you; your
ο the
θεός θεος God
αἱ ο the
πορεῖαι πορεια travel; journey
τοῦ ο the
θεοῦ θεος God
μου μου of me; mine
τοῦ ο the
βασιλέως βασιλευς monarch; king
τοῦ ο the
ἐν εν in
τῷ ο the
ἁγίῳ αγιος holy
67:25. viderunt itinera tua Deus itinera Dei mei regis mei in sancto
They have seen thy goings, O God, the goings of my God: of my king who is in his sanctuary.
24. They have seen thy goings, O God, even the goings of my God, my King, into the sanctuary.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-28. Давид изображает процессию несения Кивота Завета ("видели шествие... Бога"). Ядро процессии составлял хор певцов, окруженный девами, с тимпанами в руках, которыми они, вероятно, аккомпанировали пению; впереди певцов и далее шли князья, представители колен. Весь этот смешанный хор, равно как и князья народа, приглашали весь народ благословлять и восхвалять Господа в каждой из сопровождавших процессию группе зрителей, к этому же приглашались и все вообще евреи ("вы - от семени Израилева"). Таким образом картина несения Кивота Завета представляет общенародное ликование, где все приглашаются быть участниками благодарного пения Богу, а не просто лишь зрителями. И действительно, здесь присутствовали все колена, как Вениаминово и Иудино, жившие на юге Палестины, так и северные - Завулоново и Неффалимово. Указаны здесь только четыре колена для обозначения всех колен вообще, так как если даже самые отдаленные колена от Иерусалима приняли участие в этом торжестве, то для других колен, ближе расположенных к месту ликования, такое присутствие было еще легче осуществимым. Да и вообще-то в Библии часто две противоположные стороны света - восток и запад, или север и юг - употребляются для обозначения всех стран.
Adam Clarke: Commentary on the Bible - 1831
68:25: The singers went before - This verse appears to be a description of the procession.
Albert Barnes: Notes on the Bible - 1834
68:25: The singers went before - That is, in the removal of the ark; in the solemn procession referred to in the pRev_ious verse. "In" that procession those who sang preceded those who performed on instruments of music. Compare Ch1 13:8; Ch1 15:16. "The players on instruments followed after." The different classes of performers would naturally be ranged together. In Ch1 13:8, the following instruments of music are mentioned as having been employed on a similar occasion, if not on this very occasion - harps, psalteries, timbrels, cymbals, and trumpets.
Among them were the damsels playing with timbrels - The true construction of the passage is, "Behind were the players in the midst of damsels playing." The singers and the players were surrounded by these women playing on timbrels. The word rendered "playing with timbrels" - תפף tâ phaph - means to strike, to beat; and hence, to strike or beat upon a timbrel. A timbrel is a kind of drum, a tabret, or tambourine, usually beaten with the fingers. See a description of it in the notes at Isa 5:12, under the word "tabret." It is an instrument which has been in use from the remotest antiquity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:25: the players: Psa 87:7, Psa 150:3-5; Rev 14:2, Rev 14:3, Rev 15:2, Rev 15:3
among: Psa 148:12, Psa 148:13; Exo 15:20; Jdg 11:34; Sa1 18:6; Jer 31:4, Jer 31:13
Geneva 1599
68:25 The (t) singers went before, the players on instruments [followed] after; among [them were] the damsels playing with timbrels.
(t) He describes the order of the people, when they went to the temple to give thanks for the victory.
John Gill
68:25 The singers went before,.... The apostles and ministers of the word, the sweet singers of Israel, the charmers that charm so very wisely: the Gospel is a joyful sound; it is like vocal music, harmonious and delightful; it is as a very lovely song of one that hath a pleasant voice, as Ezekiel's ministry was, Ezek 33:32; it is a voice of love, grace, and mercy, of peace, pardon, and righteousness, and of eternal life and salvation by Christ; it is as music in the ears of sensible souls, when sounded forth, and sung out clearly and distinctly by the faithful ministers of it. The allusion seems to be to singers going before armies, when marching to battle, or returning with victory; see 2Chron 20:21;
the players on instruments followed after; so the sweet strains of the Gospel, the melodious notes and distinguishing sounds of it, as well as the praises of God's people, are, in the New Testament, signified by harps, and men's playing upon them, Rev_ 5:8;
amongst them were the damsels playing with timbrels; or "in the midst of the virgins playing with timbrels" (u); or "beating on tabrets"; as women used to do when they met their kings returning from the conquest of their enemies; see 1Kings 18:6; these may be the pure and primitive churches of Christ, and the members thereof, rejoicing at the preaching of the Gospel, and praising God for the blessings of grace in it; in the midst of which the ministers of the word sung the new song of Gospel truths: and who may be compared to damsels or virgins for their beauty and comeliness through Christ; for their relation to him, being betrothed unto him; and for their strong and chaste affection for him; for their uncorruptness in doctrine and worship, and their uprightness in their lives and conversation, Rev_ 14:4; the allusion may be to Miriam and the women with her at the Red sea, Ex 15:20; and the Targum interprets the whole verse of Moses and Aaron singing at the Red sea, and of Miriam and the women playing with timbrels.
(u) "in medio puellarum", Pagninus, Montanus; "inter puellas", Junius & Tremellius, Piscator; so Cocceius, Gejerus.
67:2667:26: Կանխեցին իշխանք հանել զօրհնութիւն, ՚ի մէջ գուսանաց եւ գովչաց[7076]։ [7076] Այլք.՚Ի մէջ կուսանաց եւ գովչաց։
26 Իշխաններն առաջ անցան օրհնութիւն մատուցելու կոյսերի եւ գովերգուների մէջ:
25 Առջեւէն երգողները գացին, Ետեւէն նուագածուները՝ Թմբուկ զարնող կոյսերուն մէջտեղը։
Կանխեցին իշխանք հանել զօրհնութիւն, ի մէջ գուսանաց եւ գովչաց:

67:26: Կանխեցին իշխանք հանել զօրհնութիւն, ՚ի մէջ գուսանաց եւ գովչաց[7076]։
[7076] Այլք.՚Ի մէջ կուսանաց եւ գովչաց։
26 Իշխաններն առաջ անցան օրհնութիւն մատուցելու կոյսերի եւ գովերգուների մէջ:
25 Առջեւէն երգողները գացին, Ետեւէն նուագածուները՝ Թմբուկ զարնող կոյսերուն մէջտեղը։
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67:2567:26 впереди шли поющие, позади играющие на орудиях, в средине девы с тимпанами:
67:26 προέφθασαν προφθανω anticipate; spring forth ἄρχοντες αρχων ruling; ruler ἐχόμενοι εχω have; hold ψαλλόντων ψαλλω play ἐν εν in μέσῳ μεσος in the midst; in the middle νεανίδων νεανις drum player; drummer
67:26. praecesserunt cantores eos qui post tergum psallebant in medio puellarum tympanistriarumPrinces went before joined with singers, in the midst of young damsels playing on timbrels.
25. The singers went before, the minstrels followed after, in the midst of the damsels playing with timbrels.
The singers went before, the players on instruments [followed] after; among [them were] the damsels playing with timbrels:

67:26 впереди шли поющие, позади играющие на орудиях, в средине девы с тимпанами:
67:26
προέφθασαν προφθανω anticipate; spring forth
ἄρχοντες αρχων ruling; ruler
ἐχόμενοι εχω have; hold
ψαλλόντων ψαλλω play
ἐν εν in
μέσῳ μεσος in the midst; in the middle
νεανίδων νεανις drum player; drummer
67:26. praecesserunt cantores eos qui post tergum psallebant in medio puellarum tympanistriarum
Princes went before joined with singers, in the midst of young damsels playing on timbrels.
25. The singers went before, the minstrels followed after, in the midst of the damsels playing with timbrels.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
68:26: Bless ye God - This is what they sung.
Albert Barnes: Notes on the Bible - 1834
68:26: Bless ye God in the congregations - In the assemblages of the people; not only as individuals, but in solemn precessions; in triumphal marches; when the people are assembled together. In this public manner acknowledge God as the true God, and render him praise.
Even the Lord, from the fountain of Israel - Margin, "Ye that are of;" that is, "of the fountain of Israel." The margin has undoubtedly expressed the correct idea. The appeal is to the Hebrew people represented as descending from a common stock or ancestor - Jacob or Israel - as a stream or river flows from a fountain. Compare the notes at Isa 48:1; see also Isa 51:1; Deu 33:28. All the descendants of Jacob or Israel are thus called on to unite in solemnly praising the Lord their God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:26: Bless: Psa 107:32, Psa 111:1, Psa 135:19-21; Ch1 16:7, Ch1 8-36
from the fountain: or, ye that are of the fountain, Deu 33:28; Pro 5:16; Isa 48:1
Geneva 1599
68:26 Bless ye God in the congregations, [even] the Lord, from the fountain (u) of Israel.
(u) Who come of the patriarch Jacob.
John Gill
68:26 Bless ye God in the congregations,.... This was what they said as they sung and played; they called upon the churches, and the members of them, and upon one another, to bless the Lord Jesus Christ, God manifest in the flesh; not by invoking or bestowing a blessing on him, which cannot be, and of which he has no need; but by proclaiming him to be God over all, blessed for evermore, as he is in himself; and the perfections of his nature, by attributing all the blessings of nature, grace, and glory to him, in whom they are, and from whom they come; and by exercising faith upon him for them particularly, and for pardon, righteousness, supplies of grace, and everlasting salvation; and by giving him the glory of all, and ascribing blessing and honour to him on account of them; which should be done openly and publicly, in the several particular congregated churches of Christ; and this shows the psalm still refers to Gospel times, in which only such churches are;
even the Lord, from the fountain of Israel; or, "the Lord, who is of the fountain of Israel" (w); that is, whose natural descent is from Israel, or Jacob, as Christ's was, according to the flesh, Rom 9:5; though some take this to be a description of the posterity of Jacob, those that go out from the fountain of Israel, as Aben Ezra and Kimchi; see Is 48:1; so the Tigurine version, and others; who are called upon to bless the Lord: but then it must be understood not of the carnal Israelites, they rejected the Messiah, Jesus, and called him accursed; but the spiritual seed of Jacob, whether Jews or Gentiles; Israelites indeed, in whom is no guile. The Targum, and so Jarchi, interpret it of the seed of Israel; compare with this Lk 1:41; the words may be read, "for", or "because of the fountain of Israel" (x): God, who is the fountain of living wafers; Christ, whose blood is the fountain opened for sin and uncleanness; the Spirit, who, in the operations of his grace, is a well or fountain of living water, springing up unto eternal life; and all spiritual blessings, and the abundance of them, which the spiritual Israel of God enjoy, may be designed by this phrase; and so be considered as the reason why God the Lord is to be blessed. Some understand it of the Scriptures, from whence all divine knowledge, blessing, and praise are derived; and others of the heart, and the abundance of it, from whence, and not with the lips only, men should bless and praise the Lord.
(w) "qui est ex fonte Israelis", i.e. "natus ex semine Israelis", Tillius & Vitringa apud Michael (x) "Ob vel propter fontem lsrael", Gejerus.
John Wesley
68:26 Fountain - All ye people of Israel.
Robert Jamieson, A. R. Fausset and David Brown
68:26 from--or literally, "of"
the fountain of Israel--that is, lineal descendants of Jacob, are invited to unite in the doxology. Then by one of the nearest tribes, one of the most eminent, and two of the most remote, are represented the whole nation of Israel, passing forward (Num. 7:1-89).
67:2767:27: Յեկեղեցիս օրհնեցէք զԱստուած, եւ զՏէր յաղբերացն Իսրայէլի։
27 Խմբովին օրհնեցէ՛ք Աստծուն, Տիրոջը՝ Իսրայէլի աղբիւրների կողմից:
26 «Ժողովուրդներուն մէջ Աստուած օրհնեցէ՛ք, Տէրը՝ դո՛ւք որ Իսրայէլի աղբիւրէն էք»։
Յեկեղեցիս օրհնեցէք զԱստուած, եւ զՏէր` յաղբերացն Իսրայելի:

67:27: Յեկեղեցիս օրհնեցէք զԱստուած, եւ զՏէր յաղբերացն Իսրայէլի։
27 Խմբովին օրհնեցէ՛ք Աստծուն, Տիրոջը՝ Իսրայէլի աղբիւրների կողմից:
26 «Ժողովուրդներուն մէջ Աստուած օրհնեցէ՛ք, Տէրը՝ դո՛ւք որ Իսրայէլի աղբիւրէն էք»։
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67:2667:27 >
67:27 ἐν εν in ἐκκλησίαις εκκλησια assembly εὐλογεῖτε ευλογεω commend; acclaim τὸν ο the θεόν θεος God τὸν ο the κύριον κυριος lord; master ἐκ εκ from; out of πηγῶν πηγη well; fountain Ισραηλ ισραηλ.1 Israel
67:27. in ecclesiis benedicite Deo Domino de fontibus IsrahelIn the churches bless ye God the Lord, from the fountains of Israel.
26. Bless ye God in the congregations, even the Lord, of the fountain of Israel.
Bless ye God in the congregations, [even] the Lord, from the fountain of Israel:

67:27 <<в собраниях благословите {Бога Господа}, вы от семени Израилева!>>
67:27
ἐν εν in
ἐκκλησίαις εκκλησια assembly
εὐλογεῖτε ευλογεω commend; acclaim
τὸν ο the
θεόν θεος God
τὸν ο the
κύριον κυριος lord; master
ἐκ εκ from; out of
πηγῶν πηγη well; fountain
Ισραηλ ισραηλ.1 Israel
67:27. in ecclesiis benedicite Deo Domino de fontibus Israhel
In the churches bless ye God the Lord, from the fountains of Israel.
26. Bless ye God in the congregations, even the Lord, of the fountain of Israel.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
68:27: There is little Benjamin - This is a description of another part of the procession.
Albert Barnes: Notes on the Bible - 1834
68:27: There is little Benjamin - In that solemn procession. That is, the tribe of Benjamin is "represented" there; or, there are in the procession those who are connected with that tribe. The name "little" is given to the tribe either because Benjamin was the youngest of the sons of Jacob, or, more probably, because that tribe was among the smallest of the tribes of Israel. In fact, the tribe was so small, as compared with that of Judah, for instance, that, after the Rev_olt of the ten tribes, the name of Benjamin was lost, and the whole nation was called, after the tribe of Judah, "Jews."
With their ruler - The word "with" is not in the original. The Hebrew is literally "ruling them." This would seem to mean that, on the occasion referred to, Benjamin, or those who were connected with that tribe, had the oversight, or the direction of those who were engaged in this solemn procession. Though small, it had the preeminence on this occasion. To it was committed the important duty of presiding over these solemnities; that is, those who were prominent in the arrangements for the occasion were of the tribe of Benjamin. This seems to me to be a better explanation than to suppose, as Professor Alexander does, that it has reference to the enemies of the people of God, and that Benjamin had "conquered" or "subdued" them.
The princes of Judah - The principal men of the tribe of Judah.
And "their council - Margin, "with their company." The Hebrew word here, - רגמה rigmâ h - means crowd, throng, band. It never means "council." The idea is, evidently, that large numbers of the tribe of Judah attended - that the "princes" or leaders were accompanied by throngs of their own people; in allusion to the fact that Judah was one of the largest of the tribes of Israel - and in contrast with Benjamin, which was few in number, and yet thus occupied the most honorable place as having "charge" of the arrangements.
The princes of Zebulun, and the princes of Naphtali - These were remote or border tribes, and they seem to be mentioned here to show that all the tribes were represented; that is, that this was a national celebration. The fact that these tribes are mentioned as being represented on the occasion, proves that this psalm was composed before the Rev_olt of the ten tribes, and the formation of the kingdom of Israel; that is, as "early" as the time of Solomon. This increases the probability that the psalm was written by David.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:27: little: Gen 42:32; Jdg 20:35, Jdg 21:6-25; Sa1 9:21; Ch1 12:16, Ch1 12:29, Ch1 15:3, Ch1 27:12
princes: Psa 47:9, Psa 60:7; Isa 11:13; Eze 37:19-27
and their council: or, with their company
Geneva 1599
68:27 There [is] (x) little Benjamin [with] their (y) ruler, the princes of Judah [and] their council, the princes of Zebulun, [and] the princes of Naphtali.
(x) Benjamin is called little, because he was the youngest son of Jacob.
(y) Who was some chief ruler of the tribe.
John Gill
68:27 There is little Benjamin, with their ruler,.... Or who is "their ruler" (y); that is, in the congregations or churches, where he was a ruler; or in the procession, the triumphal progress of Christ in Judea, and in the Gentile world, by the ministry of the word; where the singers and players of instruments, and damsels with timbrels, went in order: for not the tribe of Benjamin is meant, called "little", because Benjamin was Jacob's younger son; or because it was greatly weakened and reduced at Gibeah, Judg 20:48; and was one of the smallest tribes in Israel; and Saul's family, who was the first king of Israel, the least in that tribe, 1Kings 9:21; though the Targum interprets it of the tribe; and so Jarchi; but the Apostle Paul is here meant, who was of the tribe of Benjamin, Rom 11:1; was a young man when he was converted, Acts 7:58; as the Septuagint and Vulgate Latin versions have it here; was "little" in stature, as is generally reported of him, and as his name "Paul" may be thought to signify, and might be given him on that account; see 2Cor 10:10; and was little in his own eyes, less than the least of all saints, and the chief of sinners; one born out of due time, and unworthy to be called an apostle; as well as he was little and contemptible in the eyes of others; yet he was greatly honoured by Christ, had an authority from him, was a "ruler" in his churches; set in the first place there, made an apostle, and was an apostle of the Gentiles, and not a whit behind the very chief of the apostles; and he was a principal in this progress, and therefore is named first: he was a chosen vessel to bear the name of Christ, and carry it into the Gentile world; he travelled and laboured more abundantly than the rest, and preached the Gospel fully from Jerusalem round about to Illyricum. The Septuagint and Vulgate Latin versions, render it, "there was Benjamin the younger in an ecstasy", or trance, as the Apostle Paul was, Acts 9:9; but our version is best;
the princes of Judah, and their council; or "company", as Kimchi; their churches, or congregations over which they presided, or were the means of gathering; these were the apostles, some of which were of the tribe of Judah, of which tribe Christ was, and so must be those that are called his brethren, Mt 13:55; these were "princes", not only in common with other Christians, by adoption and regeneration, but by their office, being apostles, and over others in the Lord; and besides the church at Jerusalem, where James presided, there were other churches in Judea, which had spiritual guides and governors over them; see Heb 13:7; and so the Septuagint version, and those that follow it, render the words, "the princes of Judah, their governors"; and so Aben Ezra interprets them, and observes that "regem", in Zech 7:2 so signifies; to which the sense of R. Menachem in Jarchi agrees, who renders it "their purpled ones"; so Cocceius; but Gussetius (z) renders it "their stoning"; who stoned those that preached the Gospel to them; see Mt 21:35; or stoned their enemies, conquered them; or "their stone" (a), the Messiah, that sprung from Judah, Gen 49:24;
the princes of Zebulun, and the princes of Naphtali; the rest of the apostles, who were of Galilee, in which country lay the tribes of Zebulun and Naphtali: such as Peter, Andrew, James and John, Philip and Nathaniel, see Mt 4:13.
(y) "dominans eos", Pagninus, Montanus, Gejerus; "dominator eorum", Musculus: so Tigurine version, Cocceius. (z) Ebr. Comment. p. 777. (a) Vid. Teelman. Explic. Parabol. p. 312.
John Wesley
68:27 There is - Present in this solemn pomp of carrying the ark to Zion. Little - Called little, because it was exceedingly diminished, and almost extinguished under the Judges, Judg 20:35, Judg 21:3 &c. Ruler - The tribe which had lately swayed the scepter, but now submitted to David. Company - The people of that tribe who waited upon them. Zebulun, &c. - He mentions these tribes, because they lived in the remotest parts of the land of Canaan. And so by naming two of the nearest tribes, and two of the farthest, he intimates that the other tribes also came upon this occasion, as is manifest from 2Kings 6:15-19.
67:2867:28: Անդ Բենիամին՝ ՚ի տղայութեան զարմանալի, իշխանք Յուդայ առաջնորդք նորա՝ իշխանք Զաբուղոնի եւ իշխանք Նեփթաղիմայ[7077]։ [7077] Ոմանք.Եւ առաջնորդք նորա։
28 Այնտեղ են Բենիամին զարմանահրաշ մանուկը, Յուդայի երկրի առաջնորդ իշխանները եւ Զաբուղոնի ու Նեփթաղիմի իշխանները:
27 Այն տեղ են փոքր Բենիամինը, անոնց տիրապետողը, Յուդայի իշխանները իրենց բազմութիւնովը, Զաբուղոնի իշխանները ու Նեփթաղիմի իշխանները։
Անդ Բենիամին` ի տղայութեան [403]զարմանալի, իշխանք Յուդայ առաջնորդք նորա` իշխանք Զաբուղոնի եւ իշխանք Նեփթաղիմայ:

67:28: Անդ Բենիամին՝ ՚ի տղայութեան զարմանալի, իշխանք Յուդայ առաջնորդք նորա՝ իշխանք Զաբուղոնի եւ իշխանք Նեփթաղիմայ[7077]։
[7077] Ոմանք.Եւ առաջնորդք նորա։
28 Այնտեղ են Բենիամին զարմանահրաշ մանուկը, Յուդայի երկրի առաջնորդ իշխանները եւ Զաբուղոնի ու Նեփթաղիմի իշխանները:
27 Այն տեղ են փոքր Բենիամինը, անոնց տիրապետողը, Յուդայի իշխանները իրենց բազմութիւնովը, Զաբուղոնի իշխանները ու Նեփթաղիմի իշխանները։
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67:2767:28 Там Вениамин младший князь их; князья Иудины владыки их, князья Завулоновы, князья Неффалимовы.
67:28 ἐκεῖ εκει there Βενιαμιν βενιαμιν Beniamin; Veniamin νεώτερος νεος new; young ἐν εν in ἐκστάσει εκστασις ecstasy; trance ἄρχοντες αρχων ruling; ruler Ιουδα ιουδα Iouda; Iutha ἡγεμόνες ηγεμων leader; governor αὐτῶν αυτος he; him ἄρχοντες αρχων ruling; ruler Ζαβουλων ζαβουλων Zaboulōn; Zavulon ἄρχοντες αρχων ruling; ruler Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
67:28. ibi Beniamin parvulus continens eos principes Iuda in purpura sua principes Zabulon principes NepthaliThere is Benjamin a youth, in ecstasy of mind. The princes of Juda are their leaders: the princes of Zabulon, the princes of Nephthali.
27. There is little Benjamin their ruler, the princes of Judah their council, the princes of Zebulun, the princes of Naphtali.
There [is] little Benjamin [with] their ruler, the princes of Judah [and] their council, the princes of Zebulun, [and] the princes of Naphtali:

67:28 Там Вениамин младший князь их; князья Иудины владыки их, князья Завулоновы, князья Неффалимовы.
67:28
ἐκεῖ εκει there
Βενιαμιν βενιαμιν Beniamin; Veniamin
νεώτερος νεος new; young
ἐν εν in
ἐκστάσει εκστασις ecstasy; trance
ἄρχοντες αρχων ruling; ruler
Ιουδα ιουδα Iouda; Iutha
ἡγεμόνες ηγεμων leader; governor
αὐτῶν αυτος he; him
ἄρχοντες αρχων ruling; ruler
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
ἄρχοντες αρχων ruling; ruler
Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
67:28. ibi Beniamin parvulus continens eos principes Iuda in purpura sua principes Zabulon principes Nepthali
There is Benjamin a youth, in ecstasy of mind. The princes of Juda are their leaders: the princes of Zabulon, the princes of Nephthali.
27. There is little Benjamin their ruler, the princes of Judah their council, the princes of Zebulun, the princes of Naphtali.
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Adam Clarke: Commentary on the Bible - 1831
68:28: Thy God hath commanded - This and the following verses is what they sung.
Albert Barnes: Notes on the Bible - 1834
68:28: Thy God hath commanded thy strength - Has ordered thy strength to appear, or to be manifested. This is addressed, evidently, to the people of the land; and the idea is, that, on this occasion, God had called forth a full representation of the strength of the nation; or, as we should say, there had been a full "turn out." It was an impressive sight, showing the real strength of the people.
Strengthen, O God, that which thou hast wrought for us - Increase the strength thus manifested. Let it be still greater. The scene is now impressive and grand; make it still more so, by adding to the number and the prosperity of thy people. This is an illustration of the desire in the heart of every pious man that, whatever prosperity God may have given to his people, he would give a still larger measure - that however greatly he may have increased their numbers, he would add to them manymore. This desire of the heart of piety will not be satisfied until the whole world shall be converted to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:28: commanded: Psa 42:8, Psa 44:4, Psa 71:3; Isa 40:31; Joh 5:8, Joh 5:9; Act 3:6-8; Co2 12:9, Co2 12:10
strengthen: Psa 138:8; Eph 3:17-20; Phi 1:6; Th2 1:11
Carl Friedrich Keil and Franz Delitzsch
68:28
The poet now looks forth beyond the domain of Israel, and describes the effects of Jahve's deed of judgment and deliverance in the Gentile world. The language of Ps 68:29 is addressed to Israel, or rather to its king (Ps 86:16; Ps 110:2): God, to whom everything is subject, has given Israel עז, victory and power over the world. Out of the consciousness that He alone can preserve Israel upon this height of power upon which it is placed, who has placed it thereon, grows the prayer: establish (עוּזּה with וּ for ŭ, as is frequently the case, and with the accent on the ultima on account of the following Aleph, vid., on Ps 6:5), Elohim, that which Thou hast wrought for us; עזז, roborare, as in Prov 8:28; Eccles 7:19, lxx δυνάμωσον, Symmachus ἐνίσχυσον. It might also be interpreted: show Thyself powerful (cf. רוּמה, 21:14), Thou who (Is 42:24) hast wrought for us (פּעל as in Is 43:13, with ל, like עשׂה ל, Is 64:3); but in the other way of taking it the prayer attaches itself more sequentially to what precedes, and Ps 62:12 shows that זוּ can also represent the neuter. Hitzig has a still different rendering: the powerful divine help, which Thou hast given us; but although - instead of -ת in the stat. construct. is Ephraimitish style (vid., on Ps 45:5), yet עוּזּה for עז is an unknown word, and the expression "from Thy temple," which is manifestly addressed to Elohim, shows that פּעלתּ is not the language of address to the king (according to Hitzig, to Jehoshaphat). The language of prayerful address is retained in Ps 68:30. From the words מהיכלך על ירושׁלם there is nothing to be transported to Ps 68:29 (Hupfeld); for Ps 68:30 would thereby become stunted. The words together are the statement of the starting-point of the oblations belonging to יובילוּ: starting from Thy temple, which soars aloft over Jerusalem, may kings bring Thee, who sittest enthroned there in the Holy of holies, tributary gifts (שׁי as in Ps 76:12; Ps 18:7). In this connection (of prayer) it is the expression of the desire that the Temple may become the zenith or cynosure, and Jerusalem the metropolis, of the world. In this passage, where it introduces the seat of religious worship, the taking of מן as expressing the primary cause, "because or on account of Thy Temple" (Ewald), is not to be entertained.
In Ps 68:31 follows a summons, which in this instance is only the form in which the prediction clothes itself. The "beast of the reed" is not the lion, of which sojourn among the reeds is not a characteristic (although it makes its home inter arundineta Mesopotamiae, Ammianus, Ps 18:7, and in the thickets of the Jordan, Jer 49:19; Jer 50:44; Zech 11:3). The reed is in itself an emblem of Egypt (Is 36:6, cf. Ps 19:6), and it is therefore either the crocodile, the usual emblem of Pharaoh and of the power of Egypt (Ezek 29:3, cf. Ps 74:13.) that is meant, or even the hippopotamus (Egyptian p-ehe-môut), which also symbolizes Egypt in Is 30:6 (which see), and according to Job 40:21 is more appropriately than the crocodile (התנין אשׁר בּיּם, Is 27:1) called היּת קנה. Egypt appears here as the greatest and most dreaded worldly power. Elohim is to check the haughty ones who exalt themselves over Israel and Israel's God. אבּירים, strong ones, are bulls (Ps 22:13) as an emblem of the kings; and עגלי explains itself by the genit. epexeg. עמּים .gexep: together with (Beth of the accompaniment as in Ps 68:31, Ps 66:13, and beside the plur. humanus, Jer 41:15) the calves, viz., the peoples, over whom those bulls rule. With the one emblem of Egypt is combined the idea of defiant self-confidence, and with the other the idea of comfortable security (vid., Jer 46:20.). That which is brought prominently forward as the consequence of the menace is moulded in keeping with these emblems. מתרפּס, which has been explained by Flaminius substantially correctly: ut supplex veniat, is intended to be taken as a part. fut. (according to the Arabic grammar, ḥâl muqaddar, lit., a predisposed condition). It thus comprehensively in the singular (like עבר in Ps 8:9) with one stroke depicts thoroughly humbled pride; for רפס (cf. רמס) signifies to stamp, pound, or trample, to knock down, and the Hithpa. either to behave as a trampling one, Prov 6:3, or to trample upon one's self, i.e., to cast one's self violently upon the ground. Others explain it as conculcandum se praebere; but such a meaning cannot be shown to exist in the sphere of the Hebrew Hithpael; moreover this "suffering one's self to be trampled upon" does not so well suit the words, which require a more active sense, viz., בּרצּי־כסףcep, in which is expressed the idea that the riches which the Gentiles have hitherto employed in the service of God-opposed worldliness, are no offered to the God of Israel by those who both in outward circumstances and in heart are vanquished (cf. Isa 60; 9). רץ־כּסף (from רצץ, confringere) is a piece of uncoined silver, a bar, wedge, or ingot of silver. In בּזּר there is a wide leap from the call גּער to the language of description. This rapid change is also to be found in other instances, and more especially in this dithyrambic Psalm we may readily give up any idea of a change in the pointing, as בּזּר or בּזּר (lxx διασκόρπισον); בּזּר, as it stands, cannot be imperative (Hitzig), for the final vowel essential to the imperat. Piel is wanting. God hath scattered the peoples delighting in war; war is therefore at an end, and the peace of the world is realized.
In Ps 68:32, the contemplation of the future again takes a different turn: futures follow as the most natural expression of that which is future. The form יאתיוּ, more usually found in pause, here stands pathetically at the beginning, as in Job 12:6. השׁמנּים, compared with the Arabic chšm (whence Arab. chaššm, a nose, a word erroneously denied by Gesenius), would signify the supercilious, contemptuous (cf. Arab. âšammun, nasutus, as an appellation of a proud person who will put up with nothing). On the other hand, compared with Arab. ḥšm, it would mean the fat ones, inasmuch as this verbal stem (root Arab. ḥšš, cf. השׁרת, 2Kings 22:12), starting from the primary signification "to be pressed together," also signifies "to be compressed, become compact," i.e., to regain one's plumpness, to make flesh and fat, applied, according to the usage of the language, to wasted men and animals. The commonly compared Arab. ḥšı̂m, vir magni famulitii, is not at all natural, - a usage which is brought about by the intransitive signification proper to the verb starting from its radical signification, "to become or be angry, to be zealous about any one or anything," inasmuch as the nomen verbale Arab. hạšamun signifies in the concrete sense a person, or collectively persons, for whose maintenance, safety, and honour one is keenly solicitous, such as the members of the family, household attendants, servants, neighbours, clients or protgs, guest-friends; also a thing which one ardently seeks, and over the preservation of which one keeps zealous watch (Fleischer). Here there does not appear to be any connecting link whatever in the Arabic which might furnish some hold for the Hebrew; hence it will be more advisable, by comparison of השׁמל and חשׁן, to understand by חשׁמנים, the resplendent, most distinguished ones, perillustres. The dignitaries of Egypt come to give glory to the God of Israel, and Aethiopia, disheartened by fear before Jahve (cf. Hab 3:7), causes his hands to run to Elohim, i.e., hastens to stretch them out. Thus it is interpreted by most expositors. But if it is ידיו, why is it not also יריץ? We reply, the Hebrew style, even in connection with words that stand close beside one another, does not seek to avoid either the enallage generis (e.g., Job 39:3, Job 39:16), or the enall. numeri (e.g., Ps 62:5). But "to cause the hands to run" is a far-fetched and easily misunderstood figure. We may avoid it, if, with Bttcher and Olshausen, we disregard the accentuation and interpret thus, "Cush - his hands cause to hasten, i.e., bring on in haste (1Kings 17:17; 2Chron 35:13), to Elohim," viz., propitiating gifts; תּריץ being the predicate to ידיו, according to Ges. 146, 3.
Ps 68:32-34
The poet stands so completely in the midst of this glory of the end, that soaring onwards in faith over all the kingdoms of the world, he calls upon them to render praise to the God of Israel. לרכב attaches itself to the dominating notion of שׁירוּ in Ps 68:33. The heavens of heavens (Deut 10:14) are by קדם described as primeval (perhaps, following the order of their coming into existence, as extending back beyond the heavens that belong to our globe, of the second and fourth day of Creation). God is said to ride along in the primeval heavens of the heavens (Deut 33:26), when by means of the cherub (Ps 18:11) He extends His operations to all parts of these infinite distances and heights. The epithet "who rideth along in the heavens of heavens of the first beginning" denotes the exalted majesty of the superterrestrial One, who on account of His immanency in history is called "He who rideth along through the steppes" (רכב בּערבות, Ps 68:5). In יתּן בּקולו we have a repetition of the thought expressed above in Ps 68:12 by יתּן אמר; what is intended is God's voice of power, which thunders down everything that contends against Him. Since in the expression נתן בּקול (Ps 46:7; Jer 12:8) the voice, according to Ges. 138, rem. 3, note, is conceived of as the medium of the giving, i.e., of the giving forth from one's self, of the making one's self heard, we must take קול עז not as the object (as in the Latin phrase sonitum dare), but as an apposition:
(Note: The accentuation does not decide; it admits of our taking it in both ways. Cf. Ps 14:5; Ps 41:2; Ps 58:7; Ps 68:28; Prov 13:22; Prov 27:1.)
behold, He maketh Himself heard with His voice, a powerful voice. Thus let them then give God עז, i.e., render back to Him in praise that acknowledges His omnipotence, the omnipotence which He hath, and of which He gives abundant proof. His glory (גּאוה) rules over Israel, more particularly as its guard and defence; His power (עז), however, embraces all created things, not the earth merely, but also the loftiest regions of the sky. The kingdom of grace reveals the majesty and glory of His redemptive work (cf. Eph 1:6), the kingdom of nature the universal dominion of His omnipotence. To this call to the kingdoms of the earth they respond in v. 36: "Awful is Elohim out of thy sanctuaries." The words are addressed to Israel, consequently מקדּשׁים is not the heavenly and earthly sanctuary (Hitzig), but the one sanctuary in Jerusalem (Ezek. 21:72) in the manifold character of its holy places (Jer 51:51, cf. Amos 7:9). Commanding reverence - such is the confession of the Gentile world - doth Elohim rule from thy most holy places, O Israel, the God who hath chosen thee as His mediatorial people. The second part of the confession runs: the God of Israel giveth power and abundant strength to the people, viz., whose God He is, equivalent to לעמּו, Ps 29:11. Israel's might in the omnipotence of God it is which the Gentile world has experienced, and from which it has deduced the universal fact of experience, v. 36b. All peoples with their gods succumb at last to Israel and its God. This confession of the Gentile world closes with בּרוּך אלהים (which is preceded by Mugrash transformed out of Athnach). That which the psalmist said in the name of Israel in Ps 68:20, "Blessed be the Lord," now re-echoes from all the world, "Blessed be Elohim." The world is overcome by the church of Jahve, and that not merely in outward form, but spiritually. The taking up of all the kingdoms of the world into the kingdom of God, this the great theme of the Apocalypse, is also after all the theme of this Psalm. The first half closed with Jahve's triumphant ascension, the second closes with the results of His victory and triumph, which embrace the world of peoples.
John Gill
68:28 Thy God hath commanded thy strength,.... Which is either an apostrophe or an address to the Messiah, as in Ps 45:7; declaring, that as his God and Father had purposed and promised to send forth, so he had sent forth, the rod of his strength out of Zion, Ps 110:1; that is, his Gospel, both into the several cities of Judea, and into the Gentile world, where it was the power of God unto salvation, both to Jew and Gentile: or else these words are spoken to the churches and congregations, in whom the Lord's name was to be blessed; or to the princes, rulers, and governors of them before mentioned, showing that the Lord has made good his promise to them, that as their day was their strength should be; and it was owing to their being strengthened by him that they walked up and down in his name, doing his work, and preaching his Gospel, both to Jews and Gentiles: to which they reply by petition,
strengthen, O God, that which thou hast wrought for us; which, if understood of the apostles, princes, and rulers, refers to the work of preaching the Gospel, and the success of it, desiring it might be more and more confirmed; and to the settlement of Christianity in the Pagan world, and also to the work of the reformation from Popery in later times; compare with this Rev_ 3:2; if of the churches, and the members thereof, it may respect the carrying on and finishing the work of grace in them. It is rendered "in us" by the Septuagint and others; see Is 26:12; for this work sometimes seems to be very low and weak, and needs strengthening, and it is God only that can do it, and he will do it, 1Pet 5:10; and this shows that the grace of God is not only necessary at first conversion, but to be continued for the performing of the work of grace until the day of Christ.
John Wesley
68:28 Thy God - Having spoken of Israel, he now directs his speech to them. Commanded - Hath ordained or effectually procured. Thy strength - all that strength and power which thou hast put forth at any time
Robert Jamieson, A. R. Fausset and David Brown
68:28 Thanks for the past, and confident prayer for the future victories of Zion are mingled in a song of praise.
67:2967:29: Հրամայեա՛ Աստուած զօրութեամբ քով. զօրացո՛ զայս զոր հաստատեցեր ՚ի մեզ։
29 Հրամայի՛ր, Աստուա՛ծ, քո զօրութեամբ, զօրացրո՛ւ այն, ինչ հաստատեցիր մեր մէջ:
28 Քու Աստուածդ քու զօրութիւնդ հաստատեց։Զօրացո՛ւր, ո՛վ Աստուած, այն բանը որ մեզի համար ըրիր։
[404]Հրամայեա, Աստուած, զօրութեամբ քով, զօրացո`` զայս զոր հաստատեցեր ի մեզ:

67:29: Հրամայեա՛ Աստուած զօրութեամբ քով. զօրացո՛ զայս զոր հաստատեցեր ՚ի մեզ։
29 Հրամայի՛ր, Աստուա՛ծ, քո զօրութեամբ, զօրացրո՛ւ այն, ինչ հաստատեցիր մեր մէջ:
28 Քու Աստուածդ քու զօրութիւնդ հաստատեց։Զօրացո՛ւր, ո՛վ Աստուած, այն բանը որ մեզի համար ըրիր։
zohrab-1805▾ eastern-1994▾ western am▾
67:2867:29 Бог твой предназначил тебе силу. Утверди, Боже, то, что Ты соделал для нас!
67:29 ἔντειλαι εντελλομαι direct; enjoin ὁ ο the θεός θεος God τῇ ο the δυνάμει δυναμις power; ability σου σου of you; your δυνάμωσον δυναμοω empower ὁ ο the θεός θεος God τοῦτο ουτος this; he ὃ ος who; what κατειργάσω κατεργαζομαι accomplish; cultivate ἡμῖν ημιν us
67:29. praecepit Deus tuus de fortitudine tua conforta Deus hoc quod operatus es nobisCommand thy strength, O God confirm, O God, what thou hast wrought in us.
28. Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.
Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us:

67:29 Бог твой предназначил тебе силу. Утверди, Боже, то, что Ты соделал для нас!
67:29
ἔντειλαι εντελλομαι direct; enjoin
ο the
θεός θεος God
τῇ ο the
δυνάμει δυναμις power; ability
σου σου of you; your
δυνάμωσον δυναμοω empower
ο the
θεός θεος God
τοῦτο ουτος this; he
ος who; what
κατειργάσω κατεργαζομαι accomplish; cultivate
ἡμῖν ημιν us
67:29. praecepit Deus tuus de fortitudine tua conforta Deus hoc quod operatus es nobis
Command thy strength, O God confirm, O God, what thou hast wrought in us.
28. Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30: ст. Давид молит Бога упрочить за евреями на все последующее время его жизни такое же победное существование, каким оно было доселе, следствием чего цари еврейского народа будут всегда пред Его храмом приносить благодарные и богатые дары. - "Ради храма Твоего" - пред Твоим храмом.
Albert Barnes: Notes on the Bible - 1834
68:29: Because of thy temple at Jerusalem - The word rendered "temple" here properly means a palace; then, the abode of God considered as a king, or his residence as a king. It might, therefore, be applied either to the tabernacle or to the temple, erected as the special dwelling-place of God. As the word has so general a meaning, the passage here does not prove that the psalm was composed after Solomon's temple was reared, for it may refer to the tabernacle that David set up for the ark on Mount Zion. See Psa 5:7, note; Psa 65:4, note.
At Jerusalem - literally, "upon," or "above" Jerusalem. Perhaps the idea is, that as the place of worship was built on Mount Zion, it was "above," or seemed to "overhang" the city. The city was built mostly in the valleys that lay between the different hills or eminences - Mount Zion, Mount Moriah, Mount Ophel.
Shall kings bring presents unto thee - In honor of God and his religion. Compare Psa 72:10. See also the notes at Isa 49:7, notes at Isa 49:23; notes at Isa 60:5, notes at Isa 60:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:29: Because: Ch1 17:4-12, Ch1 22:7-11, Ch1 28:10-21, Ch1 29:3; Ch2 2:5, Ch2 2:6, Ch2 6:8, Ch2 6:9
shall: Psa 72:10, Psa 72:11, Psa 76:11; Kg1 10:10, Kg1 10:24, Kg1 10:25; Ch2 32:33; Ezra 7:13-28; Neh 2:8; Isa 60:6-11, Isa 60:16, Isa 60:17
Geneva 1599
68:29 (z) Because of thy temple at Jerusalem shall kings bring presents unto thee.
(z) Declare out of your holy palace your power for the defence of your Church Jerusalem.
John Gill
68:29 Because of thy temple at Jerusalem,.... Not the material temple there, which was not in being in David's time, but was built by his son, and destroyed by Nebuchadnezzar; and though it was rebuilt by Zerubbabel, repaired by Herod, and was the Messiah's temple, into which he entered as the Lord and proprietor of it, Mal 3:1; yet was quickly after his time demolished, and will never be rebuilt more; but the Messiah's spiritual temple, of which he is the builder, foundation, and cornerstone; the materials of which are believers in him, and it is for his service, worship, and glory: and "because of Jerusalem" (b), as it may be translated: by which also the church of Christ is meant, which is the heavenly Jerusalem, the Jerusalem which is above, and free, the mother of us all, the city of the great King, the place of divine worship, and well fortified by the power and grace of God. The words may be rendered "above Jerusalem" (c), and connected either with Ps 68:28, and so point at the place, heaven, the temple and palace of the Messiah; from whence spiritual health and strength are desired, and may be expected; or with the following words, and the sense be, "from", or "out of thy temple in Jerusalem": even out of the material temple, the Gospel should be preached, as it was by the apostles on the day of Pentecost; and so the word of the Lord went out from thence, and from Jerusalem into Judea, and so into the Gentile world, where it is continued, and will be until the kings of the earth shall be converted, as follows;
shall kings bring presents unto thee: that is, such as should become Christians, as Constantine, and others, in the earlier ages of Christianity; who brought their riches and wealth to Christ, and into his church, with a design for the good and welfare of it, though it proved otherwise; and as many will in the latter day, who, being converted, will bring presents to the King Messiah, join his churches, and be their nursing fathers; see Ps 72:10; and who will bring their glory and honour, and that of the nations, into the New Jerusalem church state, Rev_ 21:24; and it will be because of his church and people, and for their good and welfare, as well as for the glory and honour of Christ, that those presents will be brought; and which will not only be theirs, their good things, but themselves, whom they will present to the Lord, as living and acceptable sacrifices, Rom 12:1; the Targum is,
"out of thy temple thou shalt receive offerings; upon Jerusalem thy Shechinah dwells; out of their palaces kings shall bring unto thee sacrifices.''
(b) "propter Jeruschalaima", Junius & Tremellius. (c) "Super Jerusalaim", Pagninus, Montanus, Vatablus.
John Wesley
68:29 thy temple - The temple which Solomon shall build. Kings - Kings of the Gentiles: which was done in part, in the times of Solomon and Hezekiah, but more fully when the Lord was come into his temple.
Robert Jamieson, A. R. Fausset and David Brown
68:29 thy temple--literally, "over"
Jerusalem--His palace or residence (Ps 5:7) symbolized His protecting presence among His people, and hence is the object of homage on the part of others.
67:3067:30: ՚Ի տաճարի քում յԵրուսաղէմ, քեզ մատուսցեն թագաւորք զպատարագս[7078]։ [7078] Ոմանք.՚Ի տաճարէ քումմէ յԵրուսաղեմէ քեզ։
30 Երուսաղէմի քո տաճարից թագաւորները թող ընծաներ մատուցեն:
29 Երուսաղէմ եղող տաճարիդ համար՝ Թագաւորները քեզի ընծաներ պիտի բերեն։
Ի տաճարէ քումմէ յԵրուսաղեմէ քեզ մատուսցեն թագաւորք զպատարագս:

67:30: ՚Ի տաճարի քում յԵրուսաղէմ, քեզ մատուսցեն թագաւորք զպատարագս[7078]։
[7078] Ոմանք.՚Ի տաճարէ քումմէ յԵրուսաղեմէ քեզ։
30 Երուսաղէմի քո տաճարից թագաւորները թող ընծաներ մատուցեն:
29 Երուսաղէմ եղող տաճարիդ համար՝ Թագաւորները քեզի ընծաներ պիտի բերեն։
zohrab-1805▾ eastern-1994▾ western am▾
67:2967:30 Ради храма Твоего в Иерусалиме цари принесут Тебе дары.
67:30 ἀπὸ απο from; away τοῦ ο the ναοῦ ναος sanctuary σου σου of you; your ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem σοὶ σοι you οἴσουσιν φερω carry; bring βασιλεῖς βασιλευς monarch; king δῶρα δωρον present
67:30. de templo tuo quod est in Hierusalem tibi offerent reges muneraFrom thy temple in Jerusalem, kings shall offer presents to thee.
29. Because of thy temple at Jerusalem kings shall bring presents unto thee.
Because of thy temple at Jerusalem shall kings bring presents unto thee:

67:30 Ради храма Твоего в Иерусалиме цари принесут Тебе дары.
67:30
ἀπὸ απο from; away
τοῦ ο the
ναοῦ ναος sanctuary
σου σου of you; your
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
σοὶ σοι you
οἴσουσιν φερω carry; bring
βασιλεῖς βασιλευς monarch; king
δῶρα δωρον present
67:30. de templo tuo quod est in Hierusalem tibi offerent reges munera
From thy temple in Jerusalem, kings shall offer presents to thee.
29. Because of thy temple at Jerusalem kings shall bring presents unto thee.
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Adam Clarke: Commentary on the Bible - 1831
68:30: Rebuke the company of spearmen - חית קנה chaiyath kaneh, the wild beast of the reed - the crocodile or hippopotamus, the emblem of Pharaoh and the Egyptians; thus all the Versions. Our translators have mistaken the meaning; but they have put the true sense in the margin.
Albert Barnes: Notes on the Bible - 1834
68:30: Rebuke the company of spearmen - Margin, "the beasts of the reeds." This is in the form of a prayer - "Rebuke;" but the idea is, that this "would" occur; and the meaning of the whole verse, though there is much difficulty in interpreting the particular expressions, is, that the most formidable enemies of the people of God, represented here by wild beasts, would be subdued, and would be made to show their submission by bringing presents - by "pieces of silver," or, with tribute. Thus the idea corresponds with that in the pRev_ious verse, that "kings would bring presents." The rendering in the margin here expresses the meaning of the Hebrew. It "might" perhaps be possible to make out from the Hebrew the sense in our common translation, but it is not the "obvious" meaning, and would not accord so well with the scope of the passage. On the word rendered "company," which primarily means an animal, see the notes at Psa 68:10.
It is applied to an army as being formidable, or terrible, "like" a wild beast. The word rendered "spearmen" - קנה qâ neh - means "a reed" or "cane;" "calamus." Compare the notes at Isa 42:3; notes at Isa 36:6. This phrase, "the beast of the reeds," would properly denote a wild beast, as living among the reeds or canes that sprang up on the banks of a river, and having his home there. It would thus, perhaps, most naturally suggest the crocodile, but it might also be applicable to a lion or other wild beast that had its dwelling in the jungles or bushes on the banks of a river. Compare Jer 49:19; Jer 50:44. The comparison here would, therefore, denote any powerful and fierce monarch or people that might be compared with such a fierce beast. There is no particular allusion to Egypt, as being the abode of the crocodile, but the reference is more general, and the language would imply that fierce and savage people - kings who might be compared with wild beasts that had their homes in the deep and inaccessible thickets - would come bending with the tribute money, with pieces of silver, in token of their subjection to God.
The multitude of the bulls - Fierce and warlike kings, who might be compared with bulls. See the notes at Psa 22:12.
With the calves of the people - That is, the nations that might be compared with the calves of such wild herds - fierce, savage, powerful. Their leaders might be compared with the bulls; the people - the multitudes - were like the wild and lawless herd of young ones that accompanied them. The general idea is, that the most wild and savage nations would come and acknowledge their subjection to God, and would express that subjection by an appropriate offering.
Till every one submit himself with pieces of silver - The word here rendered "submit" means properly to tread with the feet, to trample upon; and then, in the form used here, to let oneself be trampled under feet, to prostrate oneself; to humble oneself. Here it means that they would come and submissively offer silver as a tribute. That is, they would acknowledge the authority of God, and become subject to him.
Scatter thou the people that delight in war - Margin, "He scattereth." The margin expresses the sense most accurately. The reference is to God. The psalmist sees the work already accomplished. In anticipation of the victory of God over his foes, he sees them already discomfited and put to flight. The mighty hosts which had been arrayed against the people of God are dissipated and driven asunder; or, in other words, a complete victory is obtained. The people that "delighted in war" were those that had a pleasure in arraying themselves against the people of God - the enemies that had sought their overthrow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:30: Rebuke: 2Sam. 8:1-18, 10:1-19; Ch2 14:1-15, Ch2 20:1-37; isa 37:1-38
company of spearmen: or, beasts of the reeds, Jer 51:32, Jer 51:33
multitude: Psa 22:12, Psa 22:13; Isa 34:7; Jer 50:11
every: Psa 2:12, Psa 18:44; Sa2 8:2, Sa2 8:8-11
scatter thou: or, he scattereth, Psa 68:14
delight: Psa 120:7; Rom 7:22; Jam 4:1
Geneva 1599
68:30 Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, [till every one] (a) submit himself with pieces of silver: scatter thou the people [that] delight in war.
(a) He desires that the pride of the mighty may be destroyed, who were accustomed to garnishing their shoes with silver, and therefore for their glittering pomp thought themselves above all men.
John Gill
68:30 Rebuke the company of spearmen,.... Or, "of the reed" (d); that is, men that use and fight with spears, like to reeds, as Kimchi and Ben Melech interpret it. Aben Ezra says, that spears are so called in the Kedarene or Arabian language; and the Arabians use a sort of reed for a spear, as Mr. Castel out of Avicenna observes (e), and Pliny (f) says they are used spears: or rather the words should be rendered, "rebuke", restrain, destroy "the wild beast", or "beasts of the reed" (g); as the Syriac, Septuagint, and Vulgate Latin versions, and others, render it: the allusion is to such kind of creatures as lions in the thickets of Jordan; See Gill on Jer 49:19; and the behemoth, that lies under the covert of reeds, Job 40:21; or as the crocodile in the river Nile, and other rivers of Egypt, which abounded with flags and reeds, in which such creatures lay; see Is 19:6; perhaps the hippopotamus, or river horse, is referred to; so may design an insidious, cruel, and tyrannical prince; such an one as Pharaoh king of Egypt, Is 27:1; a type of antichrist, and who seems to be here meant; for as Rome, for its wickedness, cruelty, and idolatry, is spiritually called Egypt, Rev_ 11:8; so the Romish antichrist is the beast ascending out of the bottomless pit; and is an insidious creature, lies in wait to deceive, puts on the mask and visor of Christianity; has two horns, like a lamb in his ecclesiastic capacity; lies covered with the reeds of the traditions, inventions, and the doctrines of men; and teaches men to trust in the staff of a broken reed, in their own merits, and the merits of others. Jarchi interprets it of Esau, who is like to a wild boar that dwells among the reeds; and the Talmud (h) interprets it of a beast that dwells among reeds, and the gloss explains it of the nation of Amalek; the Turks, according to some, are meant;
the multitude of bulls; the secular powers of the beast of Rome; the antichristian states, their kings and princes, comparable to these creatures for their great strength, power, and authority, and for their fierceness and furiousness in persecuting the people of God: these are horned creatures, the ten horns of the beast, in his civil and secular capacity, with which he pushes at the saints, casts them down, and tramples upon them; see Ps 22:13; compared with Rev_ 19:18;
with the calves of the people; or the people, comparable to calves for their weakness, folly, and stupidity; these are the common people under the government and influence of the kings and princes of the earth; the people, multitudes, nations, and tongues, over whom the antichristian harlot sits, rules, and reigns: this phrase shows that the whole is to be taken, not in a literal, but figurative, sense;
till everyone submit himself with pieces of silver; that is, rebuke them by thy word, or by thy providences, until they become sensible of their sins, repent of them, and submit themselves to Christ; and bring with them their wealth and substance, and lay it at his feet for the use of his interest, as a testification of their subjection to him: but as this is not to be expected from the persons before described, at least not from everyone of them, the words require another sense, and are to be considered as a continued description of the persons to be rebuked, and may be rendered, even everyone "that treads with pieces of silver" (k); that walks proudly and haughtily, being decorated with gold and silver on their garments; so the Romish antichrist is said to be decked, his popes, cardinals, and bishops, with gold and precious stones, Rev_ 17:4; or "everyone that humbles himself for pieces of silver" (l), as the word is rendered in Prov 6:3; that lies down to be trampled upon for the sake of temporal advantage; and so it describes the parasites and flatterers of the man of sin, who crouch unto him, take his mark in their hands or foreheads, that they may be allowed to buy and sell; all these, it is desired, God would rebuke, not in love, but with flames of fire, as he will sooner or later; for when the kings of the earth are become Christians, as in Ps 68:29, God will put it into their hearts to hate the whore, and burn her flesh with fire;
scatter thou the people that delight in war; as antichrist, and the antichristian states, do: they take delight in making war with the saints, and in slaying of them, to whom power has been given so to do; with whose blood they have been made drunk, and have took as much pleasure in the shedding of it as a drunken man does in indulging himself to excess in liquor; but these in God's own time shall be scattered, when Christ the Lamb shall fight against them with the sword of his mouth, and shall utterly destroy them; see Rev_ 13:7.
(d) "congregationem calami", Pagninus. (e) Lexic. Polyglott. col. 3376. (f) Nat. Hist. l. 16. c. 36. (g) "Feram cannae", Montanus; "bestiam arundineti", Cocceius; "feram vel bestiam arundinis", Gejerus, Michaelis. (h) T. Bab. Pesachim, fol. 118. 2. (k) "gloriantem se", Montanus, Vatablus; "calcantem", Rivet. (l) "Ob fragmina argenti", Gejerus.
John Wesley
68:30 Rebuke - Chastise those that will not bring presents to thee. The bulls - The fierce and furious adversaries of God, and of his church; the calves, are people or soldiers depending upon them. Delight - That merely out of a love to mischief and spoil, make war upon others, and upon us particularly.
Robert Jamieson, A. R. Fausset and David Brown
68:30 The strongest nations are represented by the strongest beasts (compare Margin).
67:3167:31: Սաստեա՛ ՚ի գազան եղեգան, ՚ի ժողովս զուարակաց՝ եւ ՚ի դասս երնջուց։ Խոտեսցին այնոքիկ որ ընտրեալ են արծաթով, ցրուեա՛ զհեթանոսս եւ ոյք կամին ընդ պատերազմ։
31 Սաստի՛ր եղէգնուտի գազանին՝ ցուլերի ու երինջների երամակներով հանդերձ: Թող արհամարհուեն նրանք, ովքեր ընտրուել են արծաթով: Ցրի՛ր հեթանոսներին ու պատերազմ կամեցողներին:
30 Եղէգներու մէջ բնակող գազանները ու ցուլերուն ժողովը Ժողովուրդներուն զուարակներուն հետ սաստէ՛,Որպէս զի խոնարհին՝ անոնք որ արծաթի կը ցանկան, Պատերազմ սիրող ժողովուրդները ցրուէ՛։
Սաստեա ի գազան եղեգան, ի ժողովս զուարակաց եւ ի դասս երնջոց. խոտեսցին այնոքիկ որ ընտրեալ են արծաթով, ցրուեա զհեթանոսս ոյք կամին ընդ պատերազմ:

67:31: Սաստեա՛ ՚ի գազան եղեգան, ՚ի ժողովս զուարակաց՝ եւ ՚ի դասս երնջուց։ Խոտեսցին այնոքիկ որ ընտրեալ են արծաթով, ցրուեա՛ զհեթանոսս եւ ոյք կամին ընդ պատերազմ։
31 Սաստի՛ր եղէգնուտի գազանին՝ ցուլերի ու երինջների երամակներով հանդերձ: Թող արհամարհուեն նրանք, ովքեր ընտրուել են արծաթով: Ցրի՛ր հեթանոսներին ու պատերազմ կամեցողներին:
30 Եղէգներու մէջ բնակող գազանները ու ցուլերուն ժողովը Ժողովուրդներուն զուարակներուն հետ սաստէ՛,Որպէս զի խոնարհին՝ անոնք որ արծաթի կը ցանկան, Պատերազմ սիրող ժողովուրդները ցրուէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
67:3067:31 Укроти зверя в тростнике, стадо волов среди тельцов народов, хвалящихся слитками серебра; рассыпь народы, желающие браней.
67:31 ἐπιτίμησον επιτιμαω admonish; charge τοῖς ο the θηρίοις θηριον beast τοῦ ο the καλάμου καλαμος stalk; reed ἡ ο the συναγωγὴ συναγωγη gathering τῶν ο the ταύρων ταυρος bull ἐν εν in ταῖς ο the δαμάλεσιν δαμαλις heifer τῶν ο the λαῶν λαος populace; population τοῦ ο the μὴ μη not ἀποκλεισθῆναι αποκλειω shut up τοὺς ο the δεδοκιμασμένους δοκιμαζω assay; assess τῷ ο the ἀργυρίῳ αργυριον silver piece; money διασκόρπισον διασκορπιζω disperse; confound ἔθνη εθνος nation; caste τὰ ο the τοὺς ο the πολέμους πολεμος battle θέλοντα θελω determine; will
67:31. increpa bestiam calami congregatio fortium in vitulis populorum calcitrantium contra rotas argenteas disperge populos qui bella voluntRebuke the wild beasts of the reeds, the congregation of bulls with the kine of the people; who seek to exclude them who are tried with silver. Scatter thou the nations that delight in wars:
30. Rebuke the wild beast of the reeds, the multitude of the bulls, with the calves of the peoples, trampling under foot the pieces of silver; he hath scattered the peoples that delight in war.
Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, [till every one] submit himself with pieces of silver: scatter thou the people [that] delight in war:

67:31 Укроти зверя в тростнике, стадо волов среди тельцов народов, хвалящихся слитками серебра; рассыпь народы, желающие браней.
67:31
ἐπιτίμησον επιτιμαω admonish; charge
τοῖς ο the
θηρίοις θηριον beast
τοῦ ο the
καλάμου καλαμος stalk; reed
ο the
συναγωγὴ συναγωγη gathering
τῶν ο the
ταύρων ταυρος bull
ἐν εν in
ταῖς ο the
δαμάλεσιν δαμαλις heifer
τῶν ο the
λαῶν λαος populace; population
τοῦ ο the
μὴ μη not
ἀποκλεισθῆναι αποκλειω shut up
τοὺς ο the
δεδοκιμασμένους δοκιμαζω assay; assess
τῷ ο the
ἀργυρίῳ αργυριον silver piece; money
διασκόρπισον διασκορπιζω disperse; confound
ἔθνη εθνος nation; caste
τὰ ο the
τοὺς ο the
πολέμους πολεμος battle
θέλοντα θελω determine; will
67:31. increpa bestiam calami congregatio fortium in vitulis populorum calcitrantium contra rotas argenteas disperge populos qui bella volunt
Rebuke the wild beasts of the reeds, the congregation of bulls with the kine of the people; who seek to exclude them who are tried with silver. Scatter thou the nations that delight in wars:
30. Rebuke the wild beast of the reeds, the multitude of the bulls, with the calves of the peoples, trampling under foot the pieces of silver; he hath scattered the peoples that delight in war.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31. Для беспечального существования еврейского народа необходимо обезопасить его от могущественных соседних народов. - "Укроти зверя в тростнике" (разумеется крокодил и гиппопотам). Под зверями в тростниках нужно разуметь ту страну, которая обильна водою, тростниковыми растениями, дающими приют и питание многочисленным хищным зверям, живущим в них. Такою страною можно считать Египет, с его богатыми водными средствами реки Нила и с роскошной водяной растительностью по берегам. Под "зверями в тростниках" тогда нужно разуметь египтян, обитателей этой местности, всегда враждебно относившихся к евреем. Давид здесь употребляет поэтический оборот речи, так наз. метонимию, когда вместо страны берется преобладающая ее особенность (здесь обилие воды и тростника), а вместо обитателей - класс животных (звери в тростниках). - "Стадо волов среди тельцов народов" разумеется "укроти". Волами называются египетские цари и князья, управлявшие деспотически подчиненными им народами, "хвалящихся слитками серебра" - своим богатством. Укроти и смири, Господи, Египет, страну сильную богатством и непобедимостью (см. сравнение с крокодилом и гиппопотамом - образами несокрушимой силы (Иов XL:14; 20: - XLI:26)).

- "Рассыпь народы, желающие браней". Господи, всех, кто жаждет с Твоим народом войны и тем является постоянной угрозой его мирному существованию, рассей.
Adam Clarke: Commentary on the Bible - 1831
68:31: Aethiopta shall soon stretch out her hands unto God - This verse had its literal fulfillment under Solomon, when Egypt formed an alliance with that king by his marriage with Pharaoh's daughter; and when the queen of Sheba came to Jerusalem to hear the wisdom of Solomon. But as this may be a prophetic declaration of the spread of Christianity, it was literally fulfilled after the resurrection of our Lord. There were Egyptians at Jerusalem on the day of Pentecost, who, St. Hilary tells us, on their return to their own country proclaimed what they had seen, and became in that country the ambassadors of Christ. The Ethiopian eunuch was one of the first among the Gentiles who received the Gospel. Thus princes or chief men came out of Egypt, and Ethiopia stretched out her hands to God. The words themselves refer to the sending ambassadors, and making alliances. The Hebrew is very emphatic: כוש תריץ ידיו לאלהים cush tarits yadiav lelohim; Cush will cause her hands to run out to God. She will, with great alacrity and delight, surrender her power and influence unto God. The Chaldee paraphrases well: "The sons of Cush will run, that they may spread out their hands in prayer before God."
Albert Barnes: Notes on the Bible - 1834
68:31: Princes shall come out of Egypt - That is, Shall come and acknowledge the true God. Egypt is referred to here as one of the most prominent of the foreign nations then known; and the idea is, that the distinguished men of foreign nations - the rulers and princes of the world - would come and submit themselves to God, and be united to his people. The word rendered "princes" here - חשׁמנים chashmaniym - occurs nowhere else in the Scriptures. It means, according to Gesenius (Lexicon), the fat; then, the rich; the opulent; nobles. It is the word from which the name "Hasmonean" (or Asmonean), which was given by the Jews to the Maccabees, or Jewish princes in the time of the Jewish history between the Old and New Testaments, is supposed to have been derived. The Septuagint, the Vulgate, and the Syriac, render it "legates" or "ambassadors." Luther renders it "princes." The reference is undoubtedly to men of station or rank.
Ethiopia - Hebrew, "Cush." On the meaning of this word in the Scriptures, see the notes at Isa 11:11.
Shall soon stretch out her hands - literally, "Shall make its hands to run." The expression denotes the eagerness or haste with which it would be done. The act is an act of supplication, and the reference is to prayer.
Unto God - To the true God. The nation will supplicate the mercy of God, or will worship him. The idea, in accordance with that in the pRev_ious verses, is, that the country here referred to would become subject to the true God. It is a view of the future; of the time when the nations would be converted to the true faith, or would acknowledge the true God. Whether this refers to the Cush in Arabia, or to the Cush in Africa (Ethiopia as commonly understood), it is a description of what will yet occur, for all these lands, and all other lands, will be converted to the true religion, and will stretch out their hands in supplication and prayer, and will find acceptance with God. Even Africa - wronged, degraded, oppressed, injured Africa - will do it; and the worship of her children will be as acceptable to the Universal Father as that of any other of the races of mankind that dwell on the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:31: Princes: Psa 72:8-11; Isa 19:18-25, Isa 45:14, Isa 60:6, Isa 60:7, Isa 66:19
Ethiopia: Zep 3:10; Act 8:27-40
stretch: Psa 44:20, Psa 88:9, Psa 143:6; Kg1 8:22
Geneva 1599
68:31 Princes shall come out (b) of Egypt; Ethiopia shall soon stretch out her hands unto God.
(b) He prophecies that the Gentiles will come to the true knowledge and worship of God.
John Gill
68:31 Princes shall come out of Egypt,.... The Vulgate Latin and all the Oriental versions render it "ambassadors". This verse is a prophecy of the conversion of the Gentiles, under the names of Egypt and Ethiopia; which will be at the same time that the kings of the earth will become Christians, and antichrist will be destroyed. The Gospel is said to be preached in Egypt by Mark the Evangelist; and no doubt but there were conversions there in the first times of the Gospel; but there will be more in the latter day; see Ps 87:3. Unless we understand this of kings and princes, that shall leave the communion of the church of Rome, which is spiritually and mystically Egypt, and join themselves with the true churches of see Rev_ 11:8. The conversion of every sinner is a coming out of Egypt; it is a call of them out of darkness and bondage, worse than that of Egypt, into light and liberty, when they are set among princes, even the princes of Christ's people;
Ethiopia shall soon stretch out her hands unto God; the Gospel is said to be preached in Ethiopia by the Evangelist Matthew, and also by Matthias, who succeeded Judas in the apostleship; by means of whose ministry there is reason to conclude some were converted: and we have an instance of a famous Ethiopian, that was converted and baptized by Philip, Acts 8:27; and who very likely carried the Gospel into this country, and spread it: so that this prophecy began to have its fulfilment then, but will have a greater hereafter; see, Ps 87:4. All men are like Ethiopians, even God's elect, in a state of nature and unregeneracy: they are black with original sin and actual transgressions; and can no more remove this blackness than the Ethiopian can change his skin, Jer 13:23. They are, like them, idolaters, serving divers lusts and pleasures, the idols of their own hearts; are in a state of distance, afar off from God and Christ, and from his people, word, and ordinances; and are enemies in their minds by wicked works, yea, enmity itself, and stretch out their hands against God; but when they are called and converted, and made sensible of their state, then they stretch out their hands unto God, as a gesture of sorrow, Jer 4:31; expressing their sorrow for sin, as committed against God, and because of the evil that is in it; and look to Christ, and stretch out their hands to him, whom they have pierced, and mourn; and as a prayer gesture, Job 11:13. For, as soon as a man is converted, he prays and cries to God for pardoning grace and mercy, and to be cleansed from his sin, and to be openly received into his favour, and to enjoy communion with him; and as the gesture of a man in the utmost danger, who stretches out, his hand to lay hold on anything to save him; and so a sinner, sensible of its danger, and seeing Christ and salvation in him, it stretches out its hand, lays hold on him, and will have him and no other to be its Saviour, and receives his righteousness, and grace out of his fulness; and as the gesture of one that is conquered, resigning up himself into the victor's hands, as a token of submission, peace, and reconciliation (m); so sinners, in the day of Christ's power upon them, are made willing to submit and give up themselves to him. In the Hebrew text it is, "shall make her hands to run unto God" (n); that is, with an offering, gold or some treasure, to bring it unto God, as Aben Ezra, Kimchi, and Ben Melech, interpret it, which may very well be understood of the offering of themselves, as well as of the spiritual sacrifices of prayer and praise. The Targum is,
"the sons of Ham shall come, the great men out of Egypt, to be made proselytes; the children of Cush (or Ethiopia) shall run to stretch out their hands in prayer to God.''
Jarchi's note is,
"and then when thou shalt destroy Esau (his posterity), and the King Messiah shall arise, they shall bring to thee gifts out of Ethiopia.''
And so he owns this to be a prophecy of the Messiah; and so it is applied to the times of the Messiahs and to the nations bringing gifts to him, in the Talmud (o), and other Jewish writings (p).
(m) Vid. Caesar. Comment. de Bello Gallic. l. 7. c. 48. "Oremus pacem et dextras tendamus inermes". Virgil. Aeneid. 11. (n) "faciet currere", Pagninus, Montanus, Gejerus, Michaelis. (o) T. Bab. Pesachim, fol. 118. 2. (p) Shemot Rabba, s. 35. fol. 136. 4.
John Wesley
68:31 Ethiopia - He names these, as the ancient enemies of God, and of his people; but by them he understands all other nations of the like character. Unto God - Begging mercy of him. This prophecy, as also the next verse, evidently belongs to the times of the Messiah.
Robert Jamieson, A. R. Fausset and David Brown
68:31 Princes--or, literally, "fat ones," the most eminent from the most wealthy, and the most distant nation, represent the universal subjection.
stretch out her hands--or, "make to run her hands," denoting haste.
67:3267:32: Եկեսցեն հրեշտակք յԵգիպտոսէ. Հնդիկք յառաջագոյն ձեռնտո՛ւ լիցին առ Աստուած։
32 Եգիպտոսից պատգամաւորներ պիտի գան, եւ հնդիկներն աւելի առաջ ձեռք պիտի մեկնեն Աստծուն:
31 Եգիպտոսէն ազնուականներ պիտի գան. Եթովպիա իր ձեռքերը շուտով Աստուծոյ պիտի երկնցնէ։
Եկեսցեն [405]հրեշտակք յԵգիպտոսէ, Հնդիկք յառաջագոյն ձեռնտու լիցին`` առ Աստուած:

67:32: Եկեսցեն հրեշտակք յԵգիպտոսէ. Հնդիկք յառաջագոյն ձեռնտո՛ւ լիցին առ Աստուած։
32 Եգիպտոսից պատգամաւորներ պիտի գան, եւ հնդիկներն աւելի առաջ ձեռք պիտի մեկնեն Աստծուն:
31 Եգիպտոսէն ազնուականներ պիտի գան. Եթովպիա իր ձեռքերը շուտով Աստուծոյ պիտի երկնցնէ։
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67:3167:32 Придут вельможи из Египта; Ефиопия прострет руки свои к Богу.
67:32 ἥξουσιν ηκω here πρέσβεις πρεσβυς from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos Αἰθιοπία αιθιοπια anticipate; spring forth χεῖρα χειρ hand αὐτῆς αυτος he; him τῷ ο the θεῷ θεος God
67:32. offerant velociter ex Aegypto Aethiopia festinet dare manus DeoAmbassadors shall come out of Egypt: Ethiopia shall soon stretch out her hands to God.
31. Princes shall come out of Egypt; Ethiopia shall haste to stretch out her hands unto God.
Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God:

67:32 Придут вельможи из Египта; Ефиопия прострет руки свои к Богу.
67:32
ἥξουσιν ηκω here
πρέσβεις πρεσβυς from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
Αἰθιοπία αιθιοπια anticipate; spring forth
χεῖρα χειρ hand
αὐτῆς αυτος he; him
τῷ ο the
θεῷ θεος God
67:32. offerant velociter ex Aegypto Aethiopia festinet dare manus Deo
Ambassadors shall come out of Egypt: Ethiopia shall soon stretch out her hands to God.
31. Princes shall come out of Egypt; Ethiopia shall haste to stretch out her hands unto God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-36. Давид предвидит, что настанет такое время, когда даже египтяне обратятся к Богу, как молитвенники пред Ним, т. е. будут веровать в Него. Эфиопия - местность в среднем Египте - указана для обозначении вообще всего Египта, часть вместо целого. - "Прострет руки" - будет возносить руки к Богу, обратится к познанию и истинному Его почитанию. Вместе с Египтом Давид приглашает и остальные царства мира славословить Его, т. е. Бога, вечного царя неба небес, т. е. Того, Кому подчинен весь звездный мир. Этот Господь своему голосу дает силу, всякое Его слово отличается действенностью, находит исполнение. - "Величие Его - над Израилем, и могущество Его - на облаках". Победы еврейского народа, его счастливая жизнь под Божественным покровительством является видимым знаком, ясным доказательством того благоговения, которое Он невольно вызывает в людях. Сила Бога проявляется не только в победах евреев, но и непосредственно в разных атмосферных явлениях чудесной помощи, чем полна история жизни евреев, - Бог совершил много чудесных дел среди евреев, почему Давид и заканчивает псалом благоговейным воззванием к Нему.
Adam Clarke: Commentary on the Bible - 1831
68:32: Sing unto God - All the inhabitants of the earth are invited to sing unto God, to acknowledge him as their God, and give him the praise due to his name.
Albert Barnes: Notes on the Bible - 1834
68:32: Sing unto God, ye kingdoms of the earth - That is - that acknowledge the true God - celebrate his praise. The psalmist sees the conversion of the world to God to be so certain an event that he calls on all nations to join in the song.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:32: ye kingdoms: Psa 67:2-5, Psa 100:1, Psa 117:1, Psa 117:2; Deu 32:43; Rom 15:10, Rom 15:11; Rev 15:4
John Gill
68:32 Sing unto God, ye kingdoms of the earth,.... Not only the Egyptian and Ethiopian kingdoms, but all the kingdoms of the world; which will now be converted to Christ, and become his, even all the Papal, Pagan, and Mahometan kingdoms; see Rev_ 11:15. These are called upon to sing songs and hymns of praise to Christ, who is God, for redemption by him, and salvation in him; and for their deliverance from all the darkness and delusions under which they formerly were;
O sing praises unto the Lord; the Lord of all, the Lord of lords, the Head of the church, and Saviour of the body; and whom those converted nations will acknowledge to be their Lord and King; and make their homage, and bring their tribute of praise to him, for breaking the antichristian yokes that were upon them, and freeing them from the tyranny and bondage with which they were oppressed: this will be fulfilled in the latter day; see Rev_ 11:1.
Selah; on this word; see Gill on Ps 3:2.
Robert Jamieson, A. R. Fausset and David Brown
68:32 To Him who is presented as riding in triumph through His ancient heavens and proclaiming His presence--to Him who, in nature, and still more in the wonders of His spiritual government, out of His holy place (Ps 43:3), is terrible, who rules His Church, and, by His Church, rules the world in righteousness--let all nations and kingdoms give honor and power and dominion evermore.
67:3367:33: Թագաւորութիւնք երկրի օրհնեցէ՛ք զԱստուած, եւ սաղմո՛ս ասացէք Տեառն։ Ճանապա՛րհ արարէք այնմիկ,
33 Աշխարհի՛ թագաւորութիւններ, օրհնեցէ՛ք Աստծուն, եւ սաղմո՛ս երգեցէք Տիրոջը:
32 Ո՛վ երկրի թագաւորութիւններ, երգեցէ՛ք Աստուծոյ, Սաղմոս ըսէ՛ք Տէրոջը, (Սէլա,)
Թագաւորութիւնք երկրի, օրհնեցէք զԱստուած, եւ սաղմոս ասացէք [406]Տեառն:

67:33: Թագաւորութիւնք երկրի օրհնեցէ՛ք զԱստուած, եւ սաղմո՛ս ասացէք Տեառն։ Ճանապա՛րհ արարէք այնմիկ,
33 Աշխարհի՛ թագաւորութիւններ, օրհնեցէ՛ք Աստծուն, եւ սաղմո՛ս երգեցէք Տիրոջը:
32 Ո՛վ երկրի թագաւորութիւններ, երգեցէ՛ք Աստուծոյ, Սաղմոս ըսէ՛ք Տէրոջը, (Սէլա,)
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67:3267:33 Царства земные! пойте Богу, воспевайте Господа,
67:33 αἱ ο the βασιλεῖαι βασιλεια realm; kingdom τῆς ο the γῆς γη earth; land ᾄσατε αδω sing τῷ ο the θεῷ θεος God ψάλατε ψαλω the κυρίῳ κυριος lord; master διάψαλμα διαψαλμα interlude; rest
67:33. regna terrae cantate Deo canite Domino semperSing to God, ye kingdoms of the earth: sing ye to the Lord: Sing ye to God,
32. Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord;
Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord; Selah:

67:33 Царства земные! пойте Богу, воспевайте Господа,
67:33
αἱ ο the
βασιλεῖαι βασιλεια realm; kingdom
τῆς ο the
γῆς γη earth; land
ᾄσατε αδω sing
τῷ ο the
θεῷ θεος God
ψάλατε ψαλω the
κυρίῳ κυριος lord; master
διάψαλμα διαψαλμα interlude; rest
67:33. regna terrae cantate Deo canite Domino semper
Sing to God, ye kingdoms of the earth: sing ye to the Lord: Sing ye to God,
32. Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord;
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
32 Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord; Selah: 33 To him that rideth upon the heavens of heavens, which were of old; lo, he doth send out his voice, and that a mighty voice. 34 Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds. 35 O God, thou art terrible out of thy holy places: the God of Israel is he that giveth strength and power unto his people. Blessed be God.
The psalmist, having prayed for and prophesied of the conversion of the Gentiles, here invites them to come in and join with the devout Israelites in praising God, intimating that their accession to the church would be the matter of their joy and praise (v. 32): Let the kingdoms of the earth sing praises to the Lord; they all ought to do it, and, when they become the kingdoms of the Lord and of his Christ, they will do it. God is here proposed to them as the proper object of praise upon several accounts:
I. Because of his supreme and sovereign dominion: He rides upon the heavens of heavens which were of old (v. 33); compare v. 4. He has from the beginning, nay from before all time, prepared his throne; he sits on the circuit of heaven, guides all the motions of the heavenly bodies; and from the highest heavens, which are the residence of his glory, he dispenses the influences of his power and goodness to this lower world.
II. Because of his awful and terrible majesty: He sends out his voice, and that a mighty voice. This may refer either generally to the thunder, which is called the voice of the Lord and is said to be powerful and full of majesty (Ps. xxix. 3, 4), or in particular to that thunder in which God spoke to Israel at Mount Sinai.
III. Because of his mighty power: Ascribe you strength unto God (v. 34); acknowledge him to be a God of such irresistible power that it is folly to contend with him and wisdom to submit to him; acknowledge that he has power sufficient both to protect his faithful subjects and to destroy his stubborn adversaries; and give him the glory of all the instances of his omnipotence. Thine is the kingdom and power, and therefore thine is the glory. We must acknowledge his power, 1. In the kingdom of grace: His excellency is over Israel; he shows his sovereign care in protecting and governing his church; that is the excellency of his power, which is employed for the good of his people. 2. In the kingdom of providence: His strength is in the clouds, whence comes the thunder of his power, the small rain, and the great rain of his strength. Though God has his strength in the clouds, yet he condescends to gather his Israel under the shadow of his wings, Deut. xxxiii. 26.
IV. Because of the glory of his sanctuary and the wonders wrought there (v. 35): O God! thou art terrible out of thy holy places. God is to be admired and adored with reverence and godly fear by all those that attend him in his holy places, that receive his oracles, that observe his operations according to them, and that pay their homage to him. He displays that out of his holy places which declares aloud that he will be sanctified in those that come nigh unto him. Out of heaven, his holy place above, he does, and will, show himself a terrible God. Nor is any attribute of God more dreadful to sinners than his holiness.
V. Because of the grace bestowed upon his people: The God of Israel is he that gives strength and power unto his people, which the gods of the nations, that were vanity and a lie, could not give to their worshippers; how should they help them, when they could not help themselves? All Israel's strength against their enemies came from God; they owned they had no might of their own, 2 Chron. xx. 12. And all our sufficiency for our spiritual work and warfare is from the grace of God. It is through Christ strengthening us that we can do all things, and not otherwise; and therefore he must have the glory of all we do (Ps. cxv. 1) and our humble thanks for enabling us to do it and accepting the work of his own hands in us. If it be the God of Israel that vies strength and power unto his people, they ought to say, Blessed be God. If all be from him, let all be to him.
Adam Clarke: Commentary on the Bible - 1831
68:33: Rideth upon the heavens - He who manages the heavens, directing their course and influence, he formed every orb, ascertained its motion, proportioned its solid contents to the orbit in which it was to revolve, and the other bodies which belong to the same system. As an able and skillful rider manages his horse, so does God the sun, moon, planets, and all the hosts of heaven.
He doth send out his voice - At his word of command they run, shed, or reflect their light; and without the smallest deviations obey his will.
Mighty voice - He thunders in the heavens, and men tremble before him.
Albert Barnes: Notes on the Bible - 1834
68:33: To him that rideth upon the heavens of heavens - The highest heavens. The heaven of heaven would properly mean the heaven above that which is heaven to us; that is, the heaven above the sky. This is represented as the special dwelling-place of God. The Jews were accustomed to speak of three heavens:
(a) The aerial heaven, or the region above us, where the birds fly, and the winds blow;
(b) the starry heavens, or the firmament in which the stars are fixed; and
(c) the heaven above all, the abode of God and of angels.
The word "rideth" here means that he appears there as a conqueror, or that he moves in majesty and glory. See the notes at Psa 18:10.
Which were of old - The words "of old" refer here to the heavens, and denote their antiquity. He rides upon those ancient heavens. He occupies a position above those ancient works of his power.
Lo, he doth send out his voice - Margin, as in Hebrew, "give." The reference is to thunder. The design of this is to increase the impression of his majesty and power.
And that a mighty voice - See the notes at Psa 29:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:33: rideth: Psa 68:4, Psa 18:10, Psa 104:3
of old: Psa 93:2, Psa 102:25
send out: Heb. give
his voice: Psa 29:3-9, Psa 77:17, Psa 77:18; Eze 10:5; Joh 12:28, Joh 12:29; Rev 11:12, Rev 11:15, Rev 11:19
Geneva 1599
68:33 To him that rideth upon the heavens of heavens, [which were] of old; lo, he doth send out his (c) voice, [and that] a mighty voice.
(c) By his terrible thunders he will make himself be known as the God of all the world.
John Gill
68:33 To him that rideth upon the heaven of heavens, which were of old,.... Or "eastward" (q); the first, second, and third heavens, which were created from the beginning of time by Christ himself, Ps 102:25 compared with Heb 1:10. These he rode upon when he ascended on high, even far above all heavens, as the apostle says, Eph 4:10; and so above the heaven of heavens, when he was made higher than they, and both Lord and Christ; and placed his throne in them, and from thence exercises his government over the whole world: and it may be observed, that it was from Mount Olivet, which was to the east of Jerusalem, that Christ ascended, and so to the eastern part of the heavens, Acts 1:12; see Rev_ 7:2;
lo, he doth send out his voice; which is his Gospel, for that is the voice of Christ; which he utters by his ministers, and which his sheep, his people, hearken unto, and can distinguish from the voice of a stranger. This is a voice of love, grace, and mercy; it speaks of righteousness, peace, pardon, and salvation by him, and is very joyful and comfortable to hear. This he sent out by his apostles into all the earth, after his ascension to heaven; and which he has been, more or less, sending out in one place or another, by his ministers, ever since; and in the latter day will send it out more clearly, fully, and largely, by a set of ministers he will raise up for that purpose;
and that a mighty voice; or, "a voice of strength" (r); a strong and powerful voice, such as the Gospel is, when accompanied with the power and Spirit of God. It is a soul shaking and awakening voice; it is an heartmelting and an heartbreaking one; it is a quickening and an enlightening voice; it quickens dead sinners, gives life unto them, and the entrance of it gives light to dark minds: it is a soul charming and alluring one; it draws to Christ, engages the affections to him, and fills with unspeakable delight and pleasure. The Targum interprets this of the voice of the spirit of prophecy; Aben Ezra understands this voice as saying what follows.
(q) "ab oriente", Pagninus; "ad orientem", V. L. so Sept. Eth. Syr. Arab. (r) "vocem fortitudinis", Pagninus, Montanus.
John Wesley
68:33 Heavens - The highest heavens; dwelling there in infinite glory, and from thence looking down upon all the inhabitants of the earth, and ruling them by his almighty power. Of old - From the beginning of the world; whereas the ark was only some hundred years old. A voice - His gospel, published by Christ and his apostles, assisted by the Holy Spirit sent from heaven; which might well be called God's voice, and that a mighty voice, because it produced such great and wonderful effects.
67:3467:34: որ նստի յերկի՛նս երկնից ընդ յարեւելս։ Ահա տացէ զձայն իւր զձա՛յն զօրութեան, եւ տո՛ւք զփառս Աստուծոյ[7079]։ [7079] Ոմանք.Իւր ՚ի ձայն զօրութեան, եւ տուք զփառս Տեառն։
34 Ճանապա՛րհ բացէք նրա համար, ով նստում է երկինքների երկնքում, արեւելեան կողմում: Ահա նա ձայն պիտի տայ, ձայնն իր զօրութեան:
33 Անոր՝ որ յաւիտեանս յաւիտենից երկինքներուն վրայ կը նստի*Ահա անիկա ձայն կու տայ իր զօրաւոր ձայնովը
ճանապարհ արարէք այնմիկ, որ նստի յերկինս երկնից ընդ արեւելս``. ահա տացէ զձայն իւր` զձայն զօրութեան:

67:34: որ նստի յերկի՛նս երկնից ընդ յարեւելս։ Ահա տացէ զձայն իւր զձա՛յն զօրութեան, եւ տո՛ւք զփառս Աստուծոյ[7079]։
[7079] Ոմանք.Իւր ՚ի ձայն զօրութեան, եւ տուք զփառս Տեառն։
34 Ճանապա՛րհ բացէք նրա համար, ով նստում է երկինքների երկնքում, արեւելեան կողմում: Ահա նա ձայն պիտի տայ, ձայնն իր զօրութեան:
33 Անոր՝ որ յաւիտեանս յաւիտենից երկինքներուն վրայ կը նստի*Ահա անիկա ձայն կու տայ իր զօրաւոր ձայնովը
zohrab-1805▾ eastern-1994▾ western am▾
67:3367:34 шествующего на небесах небес от века. Вот, Он дает гласу Своему глас силы.
67:34 ψάλατε ψαλω the θεῷ θεος God τῷ ο the ἐπιβεβηκότι επιβαινω mount; step on ἐπὶ επι in; on τὸν ο the οὐρανὸν ουρανος sky; heaven τοῦ ο the οὐρανοῦ ουρανος sky; heaven κατὰ κατα down; by ἀνατολάς ανατολη springing up; east ἰδοὺ ιδου see!; here I am δώσει διδωμι give; deposit ἐν εν in τῇ ο the φωνῇ φωνη voice; sound αὐτοῦ αυτος he; him φωνὴν φωνη voice; sound δυνάμεως δυναμις power; ability
67:34. qui ascendit super caelum caeli a principio ecce dabit voci suae vocem fortitudinisWho mounteth above the heaven of heavens, to the east. Behold he will give to his voice the voice of power:
33. To him that rideth upon the heavens of heavens, which are of old; lo, he uttereth his voice, a mighty voice.
To him that rideth upon the heavens of heavens, [which were] of old; lo, he doth send out his voice, [and that] a mighty voice:

67:34 шествующего на небесах небес от века. Вот, Он дает гласу Своему глас силы.
67:34
ψάλατε ψαλω the
θεῷ θεος God
τῷ ο the
ἐπιβεβηκότι επιβαινω mount; step on
ἐπὶ επι in; on
τὸν ο the
οὐρανὸν ουρανος sky; heaven
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
κατὰ κατα down; by
ἀνατολάς ανατολη springing up; east
ἰδοὺ ιδου see!; here I am
δώσει διδωμι give; deposit
ἐν εν in
τῇ ο the
φωνῇ φωνη voice; sound
αὐτοῦ αυτος he; him
φωνὴν φωνη voice; sound
δυνάμεως δυναμις power; ability
67:34. qui ascendit super caelum caeli a principio ecce dabit voci suae vocem fortitudinis
Who mounteth above the heaven of heavens, to the east. Behold he will give to his voice the voice of power:
33. To him that rideth upon the heavens of heavens, which are of old; lo, he uttereth his voice, a mighty voice.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
68:34: His strength is in the clouds - This refers to the bursting, rattling, and pounding of thunder and lightning; for all nations have observed that this is an irresistible agent; and even the most enlightened have looked on it as an especial manifestation of the power and sovereignty of God.
Albert Barnes: Notes on the Bible - 1834
68:34: Ascribe ye strength unto God - literally, "give." That is, Acknowledge him as a God of power. Recognise his omnipotence in your worship. See the notes at Psa 29:1.
His excellency is over Israel - His majesty; his glory; his protecting care. The idea is, that his glorious character - his majesty - was manifested particularly in his protection of his people.
And his strength is in the clouds - Margin, "heavens." The Hebrew word rather means "clouds." The idea is, that while his character as Protector was evinced particularly in his care of his people, his "power" was particularly seen in the clouds - the storm - the thunder - the lightning. Thus, all the manifestations of his character, alike in nature, and toward his people, are adapted to produce a deep and solemn impression in regard to his majesty and glory, or to lay the just foundation of praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:34: Ascribe: Psa 29:1, Psa 29:2, Psa 96:6-8; Ch1 16:28, Ch1 16:29; Rev 19:6
his excellency: Deu 33:26; Pe2 1:17
and his strength: This refers to the phenomena of thunder and lightning; for all nations have observed the electric fluid is an irresistible agent - destroying life, tearing towers and castles to pieces, rending the strongest oaks, and cleaving the most solid rocks; and the most enlightened nations have justly considered it as an especial manifestation of the power and sovereignty of God.
clouds: or, heavens
John Gill
68:34 Ascribe ye strength unto God,.... The Messiah; by asserting him to be the mighty God, even the Almighty; by attributing works of strength and power to him: such as the creation of all things; upholding all things in their being; the redemption and preservation of his people; the resurrection of the dead, &c. by applying to him, and exercising faith on him for spiritual strength, and giving him the glory of it: so the Targum,
"give the glory of strength to God.''
Moreover, this may be understood of ascribing dominion and power to him by the kingdoms of the earth, who are here addressed, when they shall be converted to him; and who, upon this enlargement of his kingdom, will be congratulated by his people, for taking to himself his great power and reigning, Rev_ 11:15;
his excellency is over Israel; the spiritual Israel, such who are Israelites indeed. Over these his glorious Majesty in his kingdom rules; they are subject to him, and acknowledge him for their King; and among them is his Shechinah, or divine Presence. Or over Israel, literally understood; when they shall, as at this time the prophecy refers to, be all called, converted, and saved: they shall seek the Lord their God, and David their King, and he shall be Prince over them;
and his strength is in the clouds; which are round about him, the chariots in which he rides, and in which he shows his strength; by sending forth from thence the rain of his strength, the terrible lightning and thunder. In these he went up to heaven, and in these he will come again to judgment. They may be mystically understood of the ministers of the Gospel, especially in the latter day, who may be compared to clouds for their numbers, they will then be many; for their swiftness in moving to and fro, and spreading the Gospel; and for their being full of the doctrines of grace, comparable to rain; see Is 5:6. And the Lord's strength will be seen in them, who will greatly strengthen them to do their work; his strength will be made perfect in their weakness; the excellency of the power attending their ministrations, to the large conversion of sinners, will appear to be of God, and not of man.
John Wesley
68:34 Ascribe - Acknowledge that he is able to do whatsoever he pleaseth. Excellency - His excellent power and goodness. Is over - Dwells among them. He is indeed the universal Lord, but in a special manner, he is the God of Israel.
67:3567:35: ՚Ի վերայ Իսրայէլի մեծվայելչութիւն նորա, եւ զօրութիւն նորա մինչեւ յամպս երկնից։
35 Փա՛ռք տուէք Աստծուն. նրա մեծ վայելչութիւնն Իսրայէլի վրայ է, իսկ զօրութիւնը հասնում է մինչեւ երկնքի ամպերը:
34 Փառք տուէ՛ք Աստուծոյ. Անոր մեծավայելչութիւնը Իսրայէլի վրայ է Ու անոր զօրութիւնը ամպերուն մէջ է։
Եւ տուք զփառս Աստուծոյ. ի վերայ Իսրայելի մեծվայելչութիւն նորա, եւ զօրութիւն նորա մինչեւ յամպս երկնից:

67:35: ՚Ի վերայ Իսրայէլի մեծվայելչութիւն նորա, եւ զօրութիւն նորա մինչեւ յամպս երկնից։
35 Փա՛ռք տուէք Աստծուն. նրա մեծ վայելչութիւնն Իսրայէլի վրայ է, իսկ զօրութիւնը հասնում է մինչեւ երկնքի ամպերը:
34 Փառք տուէ՛ք Աստուծոյ. Անոր մեծավայելչութիւնը Իսրայէլի վրայ է Ու անոր զօրութիւնը ամպերուն մէջ է։
zohrab-1805▾ eastern-1994▾ western am▾
67:3467:35 Воздайте славу Богу! величие Его над Израилем, и могущество Его на облаках.
67:35 δότε διδωμι give; deposit δόξαν δοξα glory τῷ ο the θεῷ θεος God ἐπὶ επι in; on τὸν ο the Ισραηλ ισραηλ.1 Israel ἡ ο the μεγαλοπρέπεια μεγαλοπρεπεια he; him καὶ και and; even ἡ ο the δύναμις δυναμις power; ability αὐτοῦ αυτος he; him ἐν εν in ταῖς ο the νεφέλαις νεφελη cloud
67:35. date gloriam Deo super Israhel magnificentia eius et fortitudo eius in caelisGive ye glory to God for Israel, his magnificence, and his power is in the clouds.
34. Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the skies.
Ascribe ye strength unto God: his excellency [is] over Israel, and his strength [is] in the clouds:

67:35 Воздайте славу Богу! величие Его над Израилем, и могущество Его на облаках.
67:35
δότε διδωμι give; deposit
δόξαν δοξα glory
τῷ ο the
θεῷ θεος God
ἐπὶ επι in; on
τὸν ο the
Ισραηλ ισραηλ.1 Israel
ο the
μεγαλοπρέπεια μεγαλοπρεπεια he; him
καὶ και and; even
ο the
δύναμις δυναμις power; ability
αὐτοῦ αυτος he; him
ἐν εν in
ταῖς ο the
νεφέλαις νεφελη cloud
67:35. date gloriam Deo super Israhel magnificentia eius et fortitudo eius in caelis
Give ye glory to God for Israel, his magnificence, and his power is in the clouds.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
68:35: O God, thou art terrible out of thy holy places - The sanctuary and heaven. Out of the former he had often shone forth with consuming splendor; see the case of Korah and his company: out of the latter he had often appeared in terrible majesty in storms, thunder, lightning, etc.
He that giveth strength and power unto his people - Therefore that people must be invincible who have this strong and irresistible God for their support.
Blessed be God - He alone is worthy to be worshipped. Without him nothing is wise, nothing holy, nothing strong; and from him, as the inexhaustible Fountain, all good must be derived. His mercy over his creatures is equal to his majesty in the universe, and as he has all good in his possession, so is he willing to deal it out, to supply the utmost necessities of his creatures. Blessed be God! The Arabic adds, Alleluiah!
The best analysis I find of this Psalm is that by Bishop Nicholson. I shall give it at large, begging the reader to refer particularly to those passages on which the preceding notes are written, as in some of them the analysis gives a different view of the subject. The old Psalter gives the whole Psalm a spiritual and mystical interpretation. And this is commonly the ease in the commentaries of the fathers.
Albert Barnes: Notes on the Bible - 1834
68:35: O God, thou art terrible out of thy holy places - The places where thou dwellest, and from which thou dost manifest thyself. That is, The manifestations which thou dost make of thyself when thou seemest to come forth from thine abode are "terrible," or are suited to fill the mind with awe. Compare Psa 45:4, note; Psa 65:5, note; Psa 66:5, note.
The God of Israel - The God who is adored by Israel, or by his true people; our God.
Is he that giveth strength and power unto his people - He is not weak and feeble. He is able to protect them. He shows that he can gird them with strength; that he can defend them; that he can sustain them in the trials of life. The God whom they acknowledge as their God is not one whose strength fails, or who is seen to be feeble and powerless when his aid is needed. He is fully equal to all their needs, and they never trust him in vain. "Blessed be God." For all that he is, for all that he has done. This is the language of joy and praise in view of the contemplation of his character as depicted in the psalm. At the close of every right contemplation of his character, his government, his plans, his claims, his law, his gospel, the heart that is right will say, "Blessed be such a God." To one endowed with "such" attributes, praise - everlasting praise - is due.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
68:35: terrible: Psa 45:4, Psa 65:5, Psa 66:5, Psa 76:12; Exo 15:1; Neh 1:5; Heb 12:24-29; Rev 6:16, Rev 6:17
he that giveth: Psa 29:11; Deu 33:25; Isa 40:31, Isa 45:21; Zac 10:12; Eph 3:16; Phi 4:13; Col 1:11
Blessed: Psa 72:18, Psa 72:19
Geneva 1599
68:35 O God, [thou art] (d) terrible out of thy holy (e) places: the God of Israel [is] he that giveth strength and power unto [his] people. Blessed [be] God.
(d) In showing fearful judgments against your enemies for the salvation of your people.
(e) He alludes to the tabernacle which was divided in three parts.
John Gill
68:35 O God, thou art terrible,.... In his judgments and acts of vengeance, on antichrist and the antichristian states; being the Lion of the tribe of Judah, that will break them to pieces as a potter's vessel: or "reverend" (s); to be feared and worshipped by his saints;
out of thy holy places; both out of heaven, the habitation of his holiness, by angels and glorified saints there; and out of all his churches, the several assemblies of them, among whom he is greatly to be feared and adored: the Targum interprets it of the house of the sanctuary;
the God of Israel is he that giveth strength and power unto his people; his peculiar covenant people, his Israel he is the God of. These are weak, and encompassed about with infirmities; he has strength in himself for them; he has promised it to them, and he gives it to them as a pure gift and unmerited favour of his. It may be understood of the great degree of strength that will be given them in the latter day; when a small one shall be a strong nation, and the feeble shall be as David, and David as God, as the Angel of the Lord, Is 60:21; and of the dominion and greatness of the kingdom under the whole heaven; which will be given to the saints of the most High, Dan 7:27;
blessed be God: the psalm is concluded with an ascription of blessing to the Messiah, who is God blessed for evermore; and who, as Mediator, is the promised seed, in whom all nations were to be blessed, and now will be; see Rev_ 5:12.
(s) "venerandus", Michaelis.
John Wesley
68:35 Terrible - Deservedly to be feared.
67:3667:36: Սքանչելի է Աստուած ՚ի վերայ սրբոց իւրոց, Աստուած Իսրայէլի։ Նա տացէ զօրութիւն հաստատութիւն ժողովրդեան իւրոյ. օրհնեա՛լ է Աստուած[7080]։ Տունք. լը̃։[7080] Ոմանք.Հաստատութեան ժողովրդեանն իւրոյ։
36 Սքանչելի է Աստուած իր սրբերի մէջ. նա Աստուածն է Իսրայէլի, որ իր ժողովրդին հաստատ զօրութիւն պիտի տայ. օրհնեալ է Աստուած:
35 Ահաւոր ես, ո՛վ Աստուած, քու սուրբ տեղերուդ մէջ։Իսրայէլի Աստուածը՝ Ինք կու տայ իր ժողովուրդին ոյժ ու կարողութիւն։Աստուած օրհնեալ ըլլայ։
Սքանչելի է Աստուած ի վերայ սրբոց իւրոց, Աստուած Իսրայելի. նա տացէ զօրութիւն հաստատութեան ժողովրդեան իւրոյ. օրհնեալ է Աստուած:

67:36: Սքանչելի է Աստուած ՚ի վերայ սրբոց իւրոց, Աստուած Իսրայէլի։ Նա տացէ զօրութիւն հաստատութիւն ժողովրդեան իւրոյ. օրհնեա՛լ է Աստուած[7080]։ Տունք. լը̃։
[7080] Ոմանք.Հաստատութեան ժողովրդեանն իւրոյ։
36 Սքանչելի է Աստուած իր սրբերի մէջ. նա Աստուածն է Իսրայէլի, որ իր ժողովրդին հաստատ զօրութիւն պիտի տայ. օրհնեալ է Աստուած:
35 Ահաւոր ես, ո՛վ Աստուած, քու սուրբ տեղերուդ մէջ։Իսրայէլի Աստուածը՝ Ինք կու տայ իր ժողովուրդին ոյժ ու կարողութիւն։Աստուած օրհնեալ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
67:3567:36 Страшен Ты, Боже, во святилище Твоем. Бог Израилев Он дает силу и крепость народу [Своему]. Благословен Бог!
67:36 θαυμαστὸς θαυμαστος wonderful ὁ ο the θεὸς θεος God ἐν εν in τοῖς ο the ἁγίοις αγιος holy αὐτοῦ αυτος he; him ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel αὐτὸς αυτος he; him δώσει διδωμι give; deposit δύναμιν δυναμις power; ability καὶ και and; even κραταίωσιν κραταιωσις the λαῷ λαος populace; population αὐτοῦ αυτος he; him εὐλογητὸς ευλογητος commended; commendable ὁ ο the θεός θεος God
67:36. terribilis Deus de sanctuario suo Deus Israhel ipse dabit fortitudinem et robur populo benedictus DeusGod is wonderful in his saints: the God of Israel is he who will give power and strength to his people. Blessed be God.
35. O God, terrible out of thy holy places: the God of Israel, he giveth strength and power unto people. Blessed be God.
O God, [thou art] terrible out of thy holy places: the God of Israel [is] he that giveth strength and power unto [his] people. Blessed [be] God:

67:36 Страшен Ты, Боже, во святилище Твоем. Бог Израилев Он дает силу и крепость народу [Своему]. Благословен Бог!
67:36
θαυμαστὸς θαυμαστος wonderful
ο the
θεὸς θεος God
ἐν εν in
τοῖς ο the
ἁγίοις αγιος holy
αὐτοῦ αυτος he; him
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
αὐτὸς αυτος he; him
δώσει διδωμι give; deposit
δύναμιν δυναμις power; ability
καὶ και and; even
κραταίωσιν κραταιωσις the
λαῷ λαος populace; population
αὐτοῦ αυτος he; him
εὐλογητὸς ευλογητος commended; commendable
ο the
θεός θεος God
67:36. terribilis Deus de sanctuario suo Deus Israhel ipse dabit fortitudinem et robur populo benedictus Deus
God is wonderful in his saints: the God of Israel is he who will give power and strength to his people. Blessed be God.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾