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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Псалом назначен для исполнения на музыкальном инструменте наподобие лилии (шошанним - лилия). "Едуф" - записки, объявление, указывающее на особенное внимание, которое должно быть обращено современниками на этот псалом ввиду его важности.

Псалом написан певцом из поколения Асафа. Писатель молится за царство Израильское, над которым просит Бога проявить Свое благоволение (2-6). Евреи подвергаются унижениям со стороны соседних народов (7), которые свободно опустошают их страну (13-14). Писатель молит об охранении своего народа от угрожающих опасностей (15-18).

Вероятнее всего псалом написан уже после разрушения царства Израильского ассириянами (почему у 7:0: прибавлено: "на ассириянина"), когда уже и Иудее стала угрожать близкая гибель, хотя она еще существовала, так как в псалме совершенно нет указаний на разрушение храма и Иерусалима. Таким временем состояния Иудеи нельзя считать время царствования Езекии, так как тогда она (Иудея), несмотря уже на пленение Израильского царства, находилась в довольно цветущем положении, особенно после гибели под стенами Иерусалима войск Сеннахирима. Указанные опасения писателя псалма за возможную гибель царства Иудейского могли основываться только на целом ряде событий зловещих и тяжелых в жизни своего народа: эти события начинаются особенно с царствования Манассии и с особенной силой проясняются во времена Иоакима (см. указание их в ст. 13-14).

Пастырь Израиля! Прояви свою силу над Ефремом, Вениамином и Манассией. Восстанови нас и спасемся (2-4). Надолго ли Ты оставил нас? Ты напитал нас слезами и сделал посмешищем для врагов (5-8). Ты перенес из Египта виноградную лозу, которая глубоко пустила корни и широко распростерла ветви. Но Ты разрушил ее ограждение, звери объедают ее (9-14). Обратись же, Господи, и защити Своей силой Твою отрасль! Да будет над нею десница Твоя и мы не отступим от Тебя (15-20).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm is much to the same purport with the foregoing. Some think it was penned upon occasion of the desolation and captivity of the ten tribes, as the foregoing psalm of the two. But many were the distresses of the Israel of God, many perhaps which are not recorded in the sacred history some whereof might give occasion for the drawing up of this psalm, which is proper to be sung in the day of Jacob's trouble, and if, in singing it, we express a true love to the church and a hearty concern for its interest, with a firm confidence in God's power to help it out of its greatest distresses, we make melody with our hearts to the Lord. The psalmist here, I. Begs for the tokens of God's presence with them and favour to them, ver. 1-3. II. He complains of the present rebukes they were under, ver. 4-7. III. He illustrates the present desolations of the church, by the comparison of a vine and a vineyard, which had flourished, but was now destroyed, ver. 8-16. IV. He concludes with prayer to God for the preparing of mercy for them and the preparing of them for mercy, ver. 17-19. This, as many psalms before and after, relates to the public interests of God's Israel, which ought to lie nearer to our hearts than any secular interest of our own.
Adam Clarke: Commentary on the Bible - 1831
A prayer for the captives, Psa 80:1-3. A description of their miseries, Psa 80:4-7. Israel compared to a vineyard, Psa 80:8-14. Its desolate state, and a prayer for its restoration, Psa 80:15-19.
The title: see Psalm 45, Psa 60:1-12, and 69, where every thing material is explained. This Psalm seems to have been written on the same occasion with the former. One ancient MS. in the public library in Cambridge writes the eightieth and the seventy-ninth all as one Psalm; the subject-matter is precisely the same - was made on the same occasion, and probably by the same author.
Albert Barnes: Notes on the Bible - 1834
80:0: This very touching and beautiful psalm purports also to be a psalm of Asaph. Compare the notes at the title to Ps. 73. On the phrase "upon Shoshannim-eduth" in the title, see the notes at the title to Ps. 45. and notes at Psa 60:1-12. The word rendered eduth, which means testimony, may have been used here with reference to the contents of the psalm as a public testimony in regard to the dealings of God with his people. But it is not possible now to determine with certainty the meaning of these titles.
The psalm, in its design, has a strong resemblance to Ps. 74; Psa 79:1-13, and was probably composed on the same occasion. It has been generally supposed to have reference to the time of the Babylonian captivity. Some have referred it, however, to the time of Antiochus Epiphanes; and others regard it as a prayer of the ten tribes which had been carried away to Assyria. Doederlein supposes that it refers to the wars of Jehoshaphat with the Ammonites 2 Chr. 20; and others suppose that it refers to the troubles caused by the Philistines. It is impossible now to determine with certainty the time or the occasion of its composition. It can be best explained on the supposition that it refers to the desolations caused by the Chaldeans under Nebuchadnezzar.
The psalm is properly divided into three parts, each closing with the prayer "Turn us again, O God, and cause thy face to shine; and we shall be saved," Psa 80:3, Psa 80:7, Psa 80:19.
I. The first part is a prayer, addressed to God as a shepherd - as one who had led his people like a flock - that he would again shine forth on them now that they were in trouble, and that he would stir up his strength, and come and save them, Psa 80:1-3.
II. The second is a prayer, also - founded on the troubles of his people; a people fed with their tears; a strife to their neighbors; and an occasion of laughter or mirth to their foes, Psa 80:4-7.
III. The third is also a prayer - founded on the former dealings of God with his people, on his care for them in ancient times, and on the fact that they were now desolate; their state being represented under the image of a vine brought from abroad; planted with care; attentively nurtured until it sent out its branches in every direction, so that it filled the land; and then broken down - torn - rent - trampled on - by a wild boar out of the wood, Psa 80:8-19. In view of this desolation the psalmist prays that God would interpose, and he pledges the assurance that if this were done for them, the people would no more go back from God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 80:1, The psalmist in his prayer complains of the miseries of the church; Psa 80:8, God's former favours are turned into judgments; Psa 80:14, He prays for deliverance.
Psa 45:1, Psa 60:1, Psa 69:1 *titles
Carl Friedrich Keil and Franz Delitzsch

Prayer for Jahve's Vine
With the words We are Thy people and the flock of Thy pasture, Ps 79:1-13 closes; and Psalms 80 begins with a cry to the Shepherd of Israel. Concerning the inscription of the Psalm: To be practised after the "Lilies, the testimony...," by Asaph, a Psalm, vid., on Ps 45:1, supra, p. 45f. The lxx renders, εἰς τὸ τέλος (unto the end), ὑπὲρ τῶν ἀλλοιωθησομένων (which is unintelligible and ungrammatical = אל־שׁשּׂנים), μαρτύριον τῷ Ἀσάφ (as the accentuation also unites these words closely by Tarcha), ψαλμός ὑπὲρ τοῦ Ἀσσυρίου (cf. Ps 76:1), perhaps a translation of אל־אשׁור, an inscribed note which took the "boar out of the forest" as an emblem of Assyria. This hint is important. It solves the riddle why Joseph represents all Israel in Ps 80:2, and why the tribes of Joseph in particular are mentioned in Ps 80:3, and why in the midst of these Benjamin, whom like descent from Rachel and chagrin, never entirely overcome, on account of the loss of the kingship drew towards the brother-tribes of Joseph. Moreover the tribe of Benjamin had only partially remained to the house of David since the division of the kingdom,
(Note: It is true we read that Benjamin stood on the side of Rehoboam with Judah after the division of the kingdom (3Kings 12:21), Judah and Benjamin appear as parts of the kingdom of Judah (2Chron 11:3, 2Chron 11:23; 2Chron 15:8., and frequently); but if, according to 3Kings 11:13, 3Kings 11:32, 3Kings 11:36, only שׁבט אחד remains to the house of David, this is Judah, inasmuch as Benjamin did not remain entirely under the Davidic sceptre, and Simeon is to be left out of account (cf. Genesis, S. 603); the Benjamitish cities of Bethel, Gilgal, and Jericho belonged to the northern kingdom, but, as in the case of Rama (3Kings 15:21.), not without being contested (cf. e.g., 2Chron 13:19); the boundaries were therefore fluctuating, vid., Ewald, Geschichte des Volkes Israel (3rd ed.), S. 439-441.)
so that this triad is to be regarded as an expansion of the "Joseph" (v. 20. After the northern kingdom had exhausted its resources in endless feuds with Damascene Syria, it succumbed to the world-wide dominion of Assyria in the sixth year of Hezekiah, in consequence of the heavy visitations which are closely associated with the names of the Assyrian kings Pul, Tiglath-pileser, and Shalmaneser. The psalmist, as it seems, prays in a time in which the oppression of Assyria rested heavily upon the kingdom of Ephraim, and Judah saw itself threatened with ruin when this bulwark should have fallen. We must not, however, let it pass without notice that our Psalm has this designation of the nation according to the tribes of Joseph in common with other pre-exilic Psalms of Asaph (Ps 77:16; Ps 78:9; Ps 81:6). It is a characteristic belonging in common to this whole group of Psalms. Was Asaph, the founder of this circle of songs, a native, perhaps, of one of the Levite cities of the province of the tribe of Ephraim or Manasseh?
The Psalm consists of five eight-line strophes, of which the first, second, and fifth close with the refrain, "Elohim, restore us, let Thy countenance shine forth, then shall we be helped!" This prayer grows in earnestness. The refrain begins the first time with Elohim, the second time with Elohim Tsebaôth, and the third time with a threefold Jahve Elohim Tsebaôth, with which the second strophe (Ps 80:5) also opens.
John Gill
INTRODUCTION TO PSALM 80
To the chief Musician upon Shoshannimeduth, A Psalm of Asaph. Of the word "shoshannim", see Gill on Ps 45:1, and of "shushaneduth", see Gill on Ps 60:1 which seems to be the same with this here, and is thought by some to be the name of a musical instrument now unknown, as Kimchi and Ben Melech; though these two words are not to be read together as one, for there is a dividing accent on "shoshannim", and which may be rendered "concerning the lilies" (a); and so may denote the subject matter of the psalm, or respect the people of God, comparable to lilies for their beauty, purity, and holiness in Christ, Song 6:2, and to lilies among thorns, Song 2:2, being in great afflictions and persecutions, as appears from Ps 80:5, the word "eduth" is to be read not along with "shoshannim", but with what follows, thus, "Eduth unto Asaph a psalm"; some render the word "eduth" an ornament or glory, as R. Marinus in Aben Ezra; and take the sense to be, that the psalm was a glorious one, and desirable to Asaph; but it rather signifies a testimony, and is by the Targum interpreted of the testimony of the law; but it is rather to be understood of the testimony of the Gospel, which is the testimony of Christ, and bears witness of him; and there is a testimony of him in this psalm, Ps 80:17, and there seem to be in it many breathings after his coming and appearance in the flesh. Some take this psalm to be of the same argument with the foregoing, and think it refers to the destruction of the Jews, the two tribes, by the Chaldeans; so Theodoret; but there is no mention made of the temple, nor of Jerusalem, as in the preceding psalm; and besides, why should Manasseh and Ephraim be mentioned? wherefore others are of opinion that it has regard to the captivity of the ten tribes by Salmaneser; but then it may be asked, why is Benjamin taken notice of, which had no concern in the affliction? this has led others to conclude that it respects some time of affliction before either of these captivities, or between them both; and it may be applied to any affliction of the people of God in any age or period of time; and no doubt was written by Asaph, or by David, and put into his hands before the distress was, under a spirit of prophecy. Kimchi interprets it of the present captivity of the Jews, and Jarchi of their three captivities.
(a) "super liliis", Tigurine version, Cocceius; "pro liliis", Musculus.
79:179:1: ՚Ի կատարած. ՚ի վերայ զառանցելոցն վկայութիւնս. ասացեալ Սաղմոս ՚ի վերայ Եթւովպացւոցն. ՀԹ[7212]։[7212] Ոմանք.Զառանցելոց. սաղմոս յԱսափ. ՚ի վերայ Եթովպացւոց։
1 Այսուհետեւ՝ անցած ժամանակների մասին Ասափի վկայութիւնը. սաղմոս եթովպացիների մասին
Գլխաւոր երաժշտին՝ Ասափին Սաղմոսը
Ի կատարած. ի վերայ զառանցելոցն վկայութիւն. Ասափայ Սաղմոս, ի վերայ Եթւովպացւոցն:

79:1: ՚Ի կատարած. ՚ի վերայ զառանցելոցն վկայութիւնս. ասացեալ Սաղմոս ՚ի վերայ Եթւովպացւոցն. ՀԹ[7212]։
[7212] Ոմանք.Զառանցելոց. սաղմոս յԱսափ. ՚ի վերայ Եթովպացւոց։
1 Այսուհետեւ՝ անցած ժամանակների մասին Ասափի վկայութիւնը. սաղմոս եթովպացիների մասին
Գլխաւոր երաժշտին՝ Ասափին Սաղմոսը
zohrab-1805▾ eastern-1994▾ western am▾
79:079:1 Начальнику хора. На музыкальном {орудии} Шошанним-Эдуф. Псалом Асафа.
79:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for τῶν ο the ἀλλοιωθησομένων αλλοιοω evidence; testimony τῷ ο the Ασαφ ασαφ Asaph; Asaf ψαλμὸς ψαλμος psalm ὑπὲρ υπερ over; for τοῦ ο the Ἀσσυρίου ασσυριος Assyrios; Assirios
79:1 מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm לְ lᵊ לְ to אָ֫סָ֥ף ʔˈāsˌāf אָסָף Asaph אֱֽלֹהִ֡ים ʔˈᵉlōhˈîm אֱלֹהִים god(s) בָּ֤אוּ bˈāʔû בוא come גֹויִ֨ם׀ ḡôyˌim גֹּוי people בְּֽ bᵊˈ בְּ in נַחֲלָתֶ֗ךָ naḥᵃlāṯˈeḵā נַחֲלָה heritage טִ֭מְּאוּ ˈṭimmᵊʔû טמא be unclean אֶת־ ʔeṯ- אֵת [object marker] הֵיכַ֣ל hêḵˈal הֵיכָל palace קָדְשֶׁ֑ךָ qoḏšˈeḵā קֹדֶשׁ holiness שָׂ֖מוּ śˌāmû שׂים put אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִַ֣ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem לְ lᵊ לְ to עִיִּֽים׃ ʕiyyˈîm עִי heap
79:1. victori pro liliis testimonii Asaph canticumUnto the end, for them that shall be changed, a testimony for Asaph, a psalm.
For the Chief Musician; set to Shoshannim Eduth. A Psalm of Asaph.
79:1. A Psalm of Asaph. O God, the Gentiles have entered into your inheritance; they have polluted your holy temple. They have set Jerusalem as a place to tend fruit trees.
79:1. A Psalm of Asaph. O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps.
[514] KJV Chapter [80] To the chief Musician upon Shoshannim- Eduth, A Psalm of Asaph:

79:1 Начальнику хора. На музыкальном {орудии} Шошанним-Эдуф. Псалом Асафа.
79:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ὑπὲρ υπερ over; for
τῶν ο the
ἀλλοιωθησομένων αλλοιοω evidence; testimony
τῷ ο the
Ασαφ ασαφ Asaph; Asaf
ψαλμὸς ψαλμος psalm
ὑπὲρ υπερ over; for
τοῦ ο the
Ἀσσυρίου ασσυριος Assyrios; Assirios
79:1
מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm
לְ lᵊ לְ to
אָ֫סָ֥ף ʔˈāsˌāf אָסָף Asaph
אֱֽלֹהִ֡ים ʔˈᵉlōhˈîm אֱלֹהִים god(s)
בָּ֤אוּ bˈāʔû בוא come
גֹויִ֨ם׀ ḡôyˌim גֹּוי people
בְּֽ bᵊˈ בְּ in
נַחֲלָתֶ֗ךָ naḥᵃlāṯˈeḵā נַחֲלָה heritage
טִ֭מְּאוּ ˈṭimmᵊʔû טמא be unclean
אֶת־ ʔeṯ- אֵת [object marker]
הֵיכַ֣ל hêḵˈal הֵיכָל palace
קָדְשֶׁ֑ךָ qoḏšˈeḵā קֹדֶשׁ holiness
שָׂ֖מוּ śˌāmû שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
יְרוּשָׁלִַ֣ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
לְ lᵊ לְ to
עִיִּֽים׃ ʕiyyˈîm עִי heap
79:1. victori pro liliis testimonii Asaph canticum
Unto the end, for them that shall be changed, a testimony for Asaph, a psalm.
For the Chief Musician; set to Shoshannim Eduth. A Psalm of Asaph.
79:1. A Psalm of Asaph. O God, the Gentiles have entered into your inheritance; they have polluted your holy temple. They have set Jerusalem as a place to tend fruit trees.
79:1. A Psalm of Asaph. O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
80:1: O Shepherd of Israel - The subject continued from the last verse of the preceding Psalm.
Leadest Joseph - Israel and Joseph mean here the whole of the Jewish tribes; all were at this time in captivity; all had been the people of the Lord; all, no doubt, made supplication unto him now that his chastening hand was upon them; and for all the psalmist makes supplication.
That dwellest between the cherubims - It was between the cherubim, over the cover of the ark, called the propitiatory or mercy-seat, that the glory of the Lord, or symbol of the Divine Presence, appeared. It is on this account that the Lord is so often said to dwell between the cherubim. Of these symbolical beings there is a long and painful account, or system of conjectures, in Parkhurst's Hebrew Lexicon, of about twenty quarto pages, under the word כרב carab.
Shine forth - Restore thy worship; and give us such evidences of thy presence now, as our fathers had under the first tabernacle, and afterwards in the temple built by Solomon.
Albert Barnes: Notes on the Bible - 1834
80:1: Give ear - Incline the ear; as if the ear of God was then turned away, or as if he was inattentive to what was occurring. See the notes at Psa 5:1. O Shepherd of Israel. See the notes at Psa 23:1.
Thou that leadest Joseph like a flock - Joseph, the father of Ephraim and Manasseh. See the notes at Psa 78:67. The name Joseph seems here to be used poetically to represent the whole people of Israel, as he was a man so prominent in their history, and especially as Egypt is mentioned as the country from which the vine had been transplanted - a country where Joseph had acted so important a part, and in connection with which his name would be so naturally associated. The meaning is, that God had led the tribes of the Hebrew people as a shepherd leads or conducts his flock.
Thou that dwellest between the cherubims - See the notes at Psa 18:10. The allusion here is to God as dwelling, by a visible symbol - the Shechinah - on the mercy-seat, between the cherubims. Exo 25:18, Exo 25:22; Exo 37:7; Sa1 4:4; Kg1 6:25. See the notes at Isa 37:16; and notes at Heb 9:5. "Shine, forth." Manifest thyself. Let light come from thy presence in the midst of our darkness and calamity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:1: A Psalm: This Psalm is generally supposed to have been written during the Babylonian captivity; but some think it refers to the desolations made by Sennacherib.
of Asaph: or, for Asaph
Give ear: Psa 5:1, Psa 55:1
O Shepherd: Psa 23:1, Psa 23:2; Isa 40:11; Eze 34:23; Joh 10:14; Heb 13:20; Pe1 2:25, Pe1 5:4
leadest: Psa 77:20, Psa 78:52; Isa 49:9, Isa 49:10, Isa 63:11; Joh 10:3, Joh 10:4
dwellest: Psa 99:1; Exo 25:20-22; Sa1 4:4; Sa2 6:2; Kg2 19:15; Eze 1:13, Eze 10:4
shine: Psa 80:3, Psa 80:7, Psa 80:19, Psa 50:2, Psa 94:1; Deu 33:2; Job 10:3; Isa 60:1; Eze 43:2; Dan 9:17; Rev 21:23
Carl Friedrich Keil and Franz Delitzsch
80:1
The first strophe contains nothing but petition. First of all the nation is called Israel as springing from Jacob; then, as in Ps 81:6, Joseph, which, where it is distinct from Jacob or Judah, is the name of the kingdom of the ten tribes (vid., Caspari on Obad 1:18), or at least of the northern tribes (Ps 77:16; Ps 78:67.). Ps 80:3 shows that it is also these that are pre-eminently intended here. The fact that in the blessing of Joseph, Jacob calls God a Shepherd (רעה), Gen 48:15; Gen 49:24, perhaps has somewhat to do with the choice of the first two names. In the third, the sitting enthroned in the sanctuary here below and in the heaven above blend together; for the Old Testament is conscious of a mutual relationship between the earthly and the heavenly temple (היכל) until the one merges entirely in the other. The cher׫bim, which God enthrones, i.e., upon which He sits enthroned, are the bearers of the chariot (מרכבה) of the Ruler of the world (vid., Ps 18:11). With הופיעה (from יפע, Arab. yf‛, eminere, emicare, as in the Asaph Ps 50:2) the poet prays that He would appear in His splendour of light, i.e., in His fiery bright, judging, and rescuing doxa, whether as directly visible, or even as only recognisable by its operation. Both the comparison, "after the manner of a flock" and the verb נהג are Asaphic, Ps 78:52, cf. Ps 26:1-12. Just so also the names given to the nation. The designation of Israel after the tribes of Ephraim and Manasseh attaches itself to the name Joseph; and the two take the brother after the flesh into their midst, of whom the beloved Rachel was the mother as well as of Joseph, the father of Ephraim and Manasseh. In Num. 2 also, these three are not separated, but have their camp on the west side of the Tabernacle. May God again put into activity - which is the meaning of עורר (excitare) in distinction from חעיר (expergefacere) - His גבורה, the need for the energetic intervention of which now makes itself felt, before these three tribes, i.e., by becoming their victorious leader. לכה is a summoning imperative.
(Note: Not a pronoun: to Thee it belongs to be for salvation for us, as the Talmud, Midrash, and Masora (vid., Norzi) take it; wherefore in J. Succa 54c it is straightway written לך. Such a לכה = לך is called in the language of the Masora, and even in the Midrash (Exod. Rabba, fol. 121), לכה ודאית (vid., Buxtorf, Tiberias, p. 245).)
Concerning ישׁעתה vid., on Ps 3:3; the construction with Lamed says as little against the accusative adverbial rendering of the ah set forth there as does the Beth of בּחרשׁה (in the wood) in 1Kings 23:15, vid., Bttcher's Neue Aehrenlese, Nos. 221, 384, 449. It is not a bringing back out of the Exile that is prayed for by השׁתבנוּ, for, according to the whole impression conveyed by the Psalm, the people are still on the soil of their fatherland; but in their present feebleness they are no longer like themselves, they stand in need of divine intervention in order again to attain a condition that is in harmony with the promises, in order to become themselves again. May God then cause His long hidden countenance to brighten and shine upon them, then shall they be helped as they desire (ונוּשׁעה).
Geneva 1599
80:1 "To the chief Musician upon Shoshannimeduth, A Psalm of Asaph." Give ear, (a) O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest [between] the (b) cherubims, shine forth.
(a) This Psalm was made as a prayer to desire God to be merciful to the ten tribes.
(b) Move their hearts, that they may return to worship God properly, that is, in the place you have appointed.
John Gill
80:1 Give ear, O Shepherd of Israel,.... The title of a shepherd for the most part belongs to the Messiah, and who is expressly called the Shepherd and stone of Israel, as distinct from the God of Jacob, Gen 49:24 and may be so called because he was to be, and was of Israel, according to the flesh, and sent to the lost sheep of the house of Israel, and appointed by his Father as a Shepherd over them; and it is on the mountains of Israel he provides a good fold, and pasture for his sheep, Rom 9:4 and it is for the spiritual Israel, his sheep, his elect, both among Jews and Gentiles, for whom he laid down his life; by which it appears that he is the good Shepherd, as he also is the great, the chief, the only one; though this character also may be given, and agrees unto God the Father, who rules, and governs, and feeds his people, his spiritual Israel, as a shepherd his flock; and who is addressed by his people, and is desired to "give ear" to their cries and prayers in their affliction and distress: God has an ear to hear his people's prayers, though sometimes they think he does not hear them; but he not only hears, but answers sooner or later, and in his own way; and the consideration of his character as a shepherd may be an encouragement to their faith, that he will hear, and will not withhold any good thing from them, Ps 23:1.
thou that leadest Joseph like a flock; the posterity of Joseph, the same with Israel, the spiritual Israel, who are like a flock of sheep, a separate people, distinguished by the grace of God, and purchased by the blood of Christ; and as there is but one Shepherd, so one fold, and one flock, and that but a little one neither; and which is sometimes called a flock of slaughter, because exposed to the rage and fury of men; yet a beautiful one in the eye of Christ, which he undertook to feed: and this he leads on gently and softly, gradually, and proportionate to their strength, or as they are able to bear; he leads in and out, and they find pasture; he leads them out of their former state and condition, in which he finds them, out of the pastures of sin and self-righteousness into the green pastures of his love, grace, word, and ordinances:
thou that dwellest between the cherubim; which were over the mercy seat, and were either emblems of angels, among whom Jehovah dwells, and is surrounded by them; by whom Christ was ministered to on earth, and now in heaven, and among whom he was when he ascended thither, and where they are subject to him: or of the two Testaments, which look to Christ, the mercy seat, and agree with each other in their testimony of him, and in other things; and where these are truly opened and explained, there the Lord dwells: or rather of the saints of both dispensations, who look to Christ alone for salvation, and expect to be saved by his grace; are both partakers of it, as they will be of the same glory; and among these the Lord dwells as in his temple; though it seems best of all to consider them as emblems of Gospel ministers, since Ezekiel's four living creatures are the "cherubim", Ezek 10:20, and these the same with John's four beasts, or living creatures, who were certainly men, being redeemed by the blood of Christ; and were ministers, being distinguished from the four and twenty elders, Rev_ 4:6 and among these the Lord dwells, and with them he has promised his presence shall be unto the end of the world:
shine forth; either God the Father, who dwelt between the cherubim, over the mercy seat, who sits upon a throne of grace, from whence he communes with his people and communicates to them; and then the request is, that he would shine forth in the perfections of his nature, as he has done in his Son, the brightness of his glory, and in redemption and salvation by him, where they are all illustriously displayed; and particularly in his lovingkindness through him, which has appeared and shone forth in the mission of Christ, and in giving him up for us all; and by granting his gracious presence unto his people in Zion, in his house and ordinances; see Ps 1:2, or the Messiah, the Shepherd of Israel, and the Leader of his flock, and under whom the living creatures and cherubim are, Ezek 1:26, that he would shine forth in human nature; that this bright morning star would appear; that the dayspring from on high would visit men, and that the sun of righteousness would arise with healing in his wings; and that the glorious light of his Gospel would break forth, and the grace of God, the doctrine of it, appear and shine out unto all men, Jews and Gentiles.
John Wesley
80:1 Joseph - The children of Joseph or Israel. The name of Joseph, the most eminent of the patriarchs, is elsewhere put for all the tribes. Cherubim - Which were by the mercy seat above the ark.
Robert Jamieson, A. R. Fausset and David Brown
80:1 Shoshannim--"Lilies" (see on Ps 45:1, title). Eduth--Testimony, referring to the topic as a testimony of God to His people (compare Ps 19:7). This Psalm probably relates to the captivity of the ten tribes, as the former to that of Judah. Its complaint is aggravated by the contrast of former prosperity, and the prayer for relief occurs as a refrain through the Psalm. (Psa. 80:1-19)
Joseph--for Ephraim (1Chron 7:20-29; Ps 78:67; Rev_ 7:8), for Israel.
Shepherd--(Compare Gen 49:24).
leadest, &c.-- (Ps 77:20).
dwellest . . . cherubim-- (Ex 25:20); the place of God's visible glory, whence He communed with the people (Heb 9:5).
shine forth--appear (Ps 50:2; Ps 94:1).
79:279:2: Որ հովուեսդ Իսրայէլի նայեա՛ց, որ առաջնորդես որպէս խաշին Յովսեփու։ Որ նստիսդ ՚ի քրովբէս յայտնեա՛[7213][7213] Ոսկան.Որ հովուեսդ Իսրայէլի։ Ոմանք.Որ նստիս ՚ի քրով՛՛... յայտնեաց... (3) եւ եկ ՚ի կեցուցանել։
2 Դու, որ հովւում ես Իսրայէլին՝ ո՛ւշ դարձրու, դու, որ առաջնորդում ես Յովսէփի ցեղին ինչպէս հօտ, դո՛ւ, որ քերովբէների վրայ ես նստում՝ յայտնուի՛ր
80 Ականջ դի՛ր, ո՛վ Իսրայէլին Հովիւը, Որ Յովսէփին հօտի պէս կ’առաջնորդես։Դո՛ւն, որ քերովբէներու վրայ կը նստիս, պայծառացի՛ր։
Որ հովուեսդ Իսրայելի` նայեաց, որ առաջնորդես որպէս խաշին Յովսեփու. որ նստիսդ ի քերովբէս` յայտնեաց:

79:2: Որ հովուեսդ Իսրայէլի նայեա՛ց, որ առաջնորդես որպէս խաշին Յովսեփու։ Որ նստիսդ ՚ի քրովբէս յայտնեա՛[7213]
[7213] Ոսկան.Որ հովուեսդ Իսրայէլի։ Ոմանք.Որ նստիս ՚ի քրով՛՛... յայտնեաց... (3) եւ եկ ՚ի կեցուցանել։
2 Դու, որ հովւում ես Իսրայէլին՝ ո՛ւշ դարձրու, դու, որ առաջնորդում ես Յովսէփի ցեղին ինչպէս հօտ, դո՛ւ, որ քերովբէների վրայ ես նստում՝ յայտնուի՛ր
80 Ականջ դի՛ր, ո՛վ Իսրայէլին Հովիւը, Որ Յովսէփին հօտի պէս կ’առաջնորդես։Դո՛ւն, որ քերովբէներու վրայ կը նստիս, պայծառացի՛ր։
zohrab-1805▾ eastern-1994▾ western am▾
79:179:2 Пастырь Израиля! внемли; водящий, как овец, Иосифа, восседающий на Херувимах, яви Себя.
79:2 ὁ ο the ποιμαίνων ποιμαινω shepherd τὸν ο the Ισραηλ ισραηλ.1 Israel πρόσχες προσεχω pay attention; beware ὁ ο the ὁδηγῶν οδηγεω guide ὡσεὶ ωσει as if; about πρόβατα προβατον sheep τὸν ο the Ιωσηφ ιωσηφ Iōsēph; Iosif ὁ ο the καθήμενος καθημαι sit; settle ἐπὶ επι in; on τῶν ο the χερουβιν χερουβ cherubim ἐμφάνηθι εμφαινω let
79:2 נָֽתְנ֡וּ nˈāṯᵊnˈû נתן give אֶת־ ʔeṯ- אֵת [object marker] נִבְלַ֬ת nivlˈaṯ נְבֵלָה corpse עֲבָדֶ֗יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant מַ֭אֲכָל ˈmaʔᵃḵāl מַאֲכָל food לְ lᵊ לְ to עֹ֣וף ʕˈôf עֹוף birds הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens בְּשַׂ֥ר bᵊśˌar בָּשָׂר flesh חֲ֝סִידֶ֗יךָ ˈḥᵃsîḏˈeʸḵā חָסִיד loyal לְ lᵊ לְ to חַיְתֹו־ ḥayᵊṯô- חַיָּה wild animal אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
79:2. qui pascis Israhel ausculta qui ducis quasi gregem Ioseph qui sedes super cherubin ostendereGive ear, O thou that rulest Israel: thou that leadest Joseph like a sheep. Thou that sittest upon the cherubims, shine forth
1. Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that sittest upon the cherubim, shine forth.
79:2. They have placed the dead bodies of your servants as food for the birds of the sky, the flesh of your saints for the beasts of the earth.
79:2. The dead bodies of thy servants have they given [to be] meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth.
Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest [between] the cherubims, shine forth:

79:2 Пастырь Израиля! внемли; водящий, как овец, Иосифа, восседающий на Херувимах, яви Себя.
79:2
ο the
ποιμαίνων ποιμαινω shepherd
τὸν ο the
Ισραηλ ισραηλ.1 Israel
πρόσχες προσεχω pay attention; beware
ο the
ὁδηγῶν οδηγεω guide
ὡσεὶ ωσει as if; about
πρόβατα προβατον sheep
τὸν ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
ο the
καθήμενος καθημαι sit; settle
ἐπὶ επι in; on
τῶν ο the
χερουβιν χερουβ cherubim
ἐμφάνηθι εμφαινω let
79:2
נָֽתְנ֡וּ nˈāṯᵊnˈû נתן give
אֶת־ ʔeṯ- אֵת [object marker]
נִבְלַ֬ת nivlˈaṯ נְבֵלָה corpse
עֲבָדֶ֗יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant
מַ֭אֲכָל ˈmaʔᵃḵāl מַאֲכָל food
לְ lᵊ לְ to
עֹ֣וף ʕˈôf עֹוף birds
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
בְּשַׂ֥ר bᵊśˌar בָּשָׂר flesh
חֲ֝סִידֶ֗יךָ ˈḥᵃsîḏˈeʸḵā חָסִיד loyal
לְ lᵊ לְ to
חַיְתֹו־ ḥayᵊṯô- חַיָּה wild animal
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
79:2. qui pascis Israhel ausculta qui ducis quasi gregem Ioseph qui sedes super cherubin ostendere
Give ear, O thou that rulest Israel: thou that leadest Joseph like a sheep. Thou that sittest upon the cherubims, shine forth
1. Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that sittest upon the cherubim, shine forth.
79:2. They have placed the dead bodies of your servants as food for the birds of the sky, the flesh of your saints for the beasts of the earth.
79:2. The dead bodies of thy servants have they given [to be] meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Отношения Бога к израильскому народу изображаются как отношение пастыря к овцам, которых первый оберегает и питает. - "Восседающий на Херувимах". Изображения последних находим над крышкой Ковчега Завета. Так как херувим служит символом быстроты, то молитва "яви Себя" означает - поспеши придти со Своею помощью.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Mournful Complaints.

1 Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth. 2 Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us. 3 Turn us again, O God, and cause thy face to shine; and we shall be saved. 4 O LORD God of hosts, how long wilt thou be angry against the prayer of thy people? 5 Thou feedest them with the bread of tears; and givest them tears to drink in great measure. 6 Thou makest us a strife unto our neighbours: and our enemies laugh among themselves. 7 Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved.
The psalmist here, in the name of the church, applies to God by prayer, with reference to the present afflicted state of Israel.
I. He entreats God's favour for them (v. 1, 2); that is all in all to the sanctuary when it is desolate, and is to be sought in the first place. Observe, 1. How he eyes God in his address as the Shepherd of Israel, whom he had called the sheep of his pasture (Ps. lxxix. 13), under whose guidance and care Israel was, as the sheep are under the care and conduct of the shepherd. Christ is the great and good Shepherd, to whom we may in faith commit the custody of his sheep that were given to him. He leads Joseph like a flock, to the best pastures, and out of the way of danger; if Joseph follow him not as obsequiously as the sheep do the shepherd, it is his own fault. He dwells between the cherubim, where he is ready to receive petitions and to give directions. The mercy-seat was between the cherubim; and it is very comfortable in prayer to look up to God as sitting on a throne of grace, and that it is so to us is owning to the great propitiation, for the mercy-seat was the propitiatory. 2. What he expects and desires from God, that he would give ear to the cry of their miseries and of their prayers, that he would shine forth both in his own glory and in favour and kindness to his people, that he would show himself and smile on them, that he would sir up his strength, that he would excite it and exert it. It had seemed to slumber: "Lord, awaken it." His cause met with great opposition and the enemies threatened to overpower it: "Lord, put forth thy strength so much the more, and come for salvation to us; be to thy people a powerful help and a present help; Lord, do this before Ephraim, Benjamin, and Manasseh," that is, "In the sight of all the tribes of Israel; let them see it to their satisfaction." Perhaps these three tribes are named because they were the tribes which formed that squadron of the camp of Israel that in their march through the wilderness followed next after the tabernacle; so that before them the ark of God's strength rose to scatter their enemies.
II. He complains of God's displeasure against them. God was angry, and he dreads that more than any thing, v. 4. 1. It was great anger. He apprehended that God was angry against the prayer of his people, not only that he was angry notwithstanding their prayers, by which they hoped to turn away his wrath from them, but that he was angry with their prayers, though they were his own people that prayed. That God should be angry at the sins of his people and at the prayers of his enemies is not strange; but that he should be angry at the prayers of his people is strange indeed. He not only delayed to answer them (that he often does in love), but he was displeased at them. If he be really angry at the prayers of his people, we may be sure it is because they ask amiss, Jam. iv. 3. They pray, but they do not wrestle in prayer; their ends are not right, or there is some secret sin harboured and indulged in them; they do not lift up pure hands, or they lift them up with wrath and doubting. But perhaps it is only in their own apprehension; he seems angry with their prayers when really he is not; for thus he will try their patience and perseverance in prayer, as Christ tried the woman of Canaan when he said, It is not meet to take the children's bread and cast it to dogs. 2. It was anger that had continued a great while: "How long wilt thou be angry? We have still continued praying and yet are still under thy frowns." Now the tokens of God's displeasure which they had been long under were both their sorrow and shame. (1.) Their sorrow (v. 5): Thou feedest them with the bread of tears; they eat their meat from day to day in tears; this is the vinegar in which they dipped their morsel, Ps. xlii. 3. They had tears given them to drink, not now and then a taste of that bitter cup, but in great measure. Note, There are many that spend their time in sorrow who yet shall spend their eternity in joy. (2.) It was their shame, v. 6. God, by frowning upon them, made them a strife unto their neighbours; each strove which should expose them most, and such a cheap and easy prey were they made to them that all the strife was who should have the stripping and plundering of them. Their enemies laughed among themselves to see the frights they were in, the straits they were reduced to, and the disappointments they met with. When God is displeased with his people we must expect to see them in tears and their enemies in triumph.
III. He prays earnestly for converting grace in order to their acceptance with God, and their salvation: Turn us again, O God! v. 3. Turn us again, O God of hosts! (v. 7) and then cause thy face to shine and we shall be saved. It is the burden of the song, for we have it again, v. 19. They are conscious to themselves that they have gone astray from God and their duty, and have turned aside into sinful ways, and that it was this that provoked God to hide his face from them and to give them up into the hand of their enemies; and therefore they desire to begin their work at the right end: "Lord, turn us to thee in a way of repentance and reformation, and then, no doubt, thou wilt return to us in a way of mercy and deliverance." Observe, 1. No salvation but from God's favour: "Cause thy face to shine, let us have thy love and the light of thy countenance, and then we shall be saved." 2. No obtaining favour with God unless we be converted to him. We must turn again to God from the world and the flesh, and then he will cause his face to shine upon us. 3. No conversion to God but by his own grace; we must frame our doings to turn to him (Hos. v. 4) and then pray earnestly for his grace, Turn thou me, and I shall be turned, pleading that gracious promise (Prov. i. 23), Burn you at my reproof; behold, I will pour out my Spirit unto you. The prayer here is for a national conversion; in this method we must pray for national mercies, that what is amiss may be amended, and then our grievances would be soon redressed. National holiness would secure national happiness.
Adam Clarke: Commentary on the Bible - 1831
80:2: Before Ephraim and Benjamin and Manasseh - It is supposed that these three tribes represent the whole, Benjamin being incorporated with Judah, Manasseh comprehending the country beyond Jordan, and Ephraim all the rest - Dodd.
Albert Barnes: Notes on the Bible - 1834
80:2: Before Ephraim, and Benjamin, and Manasseh - Ephraim and Manasseh were the two sons of Joseph, and their names were given to two of the tribes of Israel. See the notes at Psa 78:67. They seem to have been particularly mentioned here, because Joseph, their father, had been referred to in the pRev_ious verse; and it was natural, in speaking of the people, to mention his sons. Benjamin is mentioned because, in the encampment and march through the wilderness, these three tribes always went together, as the descendants of the same mother. Gen 46:19-20; Num 2:18-24; Num 10:22-24. It is probable that they were always especially united in the great operations of the Hebrew people, and that when one was mentioned it was customary to mention the others, as being of the same family, or descended from the same mother. There does not appear, from the psalm itself, any particular reason why the prayer is offered that God would manifest himself especially to these three tribes; and nothing in regard to the occasion on which the psalm was composed, can be argued from the fact that they are thus mentioned.
Hengstenberg indeed supposes that the common idea that the tribe of Benjamin adhered to Judah in the Rev_olt of the ten tribes is erroneous, and that Benjamin was one of the ten tribes which Rev_olted; and that Simeon was not included in the number because he had no separate territory, but only certain towns and places within the limits of the tribe of Judah. Prof. Alexander, embracing this opinion, supposes that the psalm refers to the calamities which came upon the ten tribes at the time of their captivity. But this supposition seems to me to be improbable. The obvious and fair interpretation of the narrative on the subject is, that the tribe of Benjamin adhered to that of Judah at the time of the Rev_olt, for it is said Kg1 12:21 that "when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, to right against the house of Israel, to bring the kingdom again to Rehoboam, the son of Solomon." Besides, even on the supposition that Benjamin was one of the ten Rev_olted tribes, the fact that these three tribes are particularly mentioned together would not prove that the psalm referred to the carrying away of the ten tribes into Assyria, for still the question would arise why these are particularly mentioned rather than any other of the ten. It seems to me, therefore, that the fact that these are specified can be explained on the suppositions above suggested:
(a) That the main reference in the psalm was to the coming out of Egypt - the bringing the "vine" - that is, the people - from that land Psa 80:8;
(b) That in alluding to that, it was natural to make mention of Joseph, who was so distinguished there, and who, after so many trials, was exalted to so great honor that his name might be given to the whole people;
(c) That when Joseph had been spoken of, it was natural, in the progress of the psalm, to mention particularly the names of his sons, Ephraim and Manasseh; and
(d) that having mentioned them, it was natural also to refer to one whose name was always associated with that of Joseph as his younger brother by the same mother, and to the tribe of that name which was always associated with Ephraim and Manasseh in the march.
I regard the psalm, therefore, as referring to the entire Hebrew people, and the names of these three tribes as representatives of the whole nation. The prayer is, that God would manifest; himself in the presence of his people.
Stir up thy strength - As if he were indifferent to their condition; as if he put forth no effort to save them. See the notes at Psa 35:23.
And come and save us - Margin, as in Hebrew, come for salvation to us. That is, Come and deliver us from our enemies and our dangers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:2: Before: These three tribes, in the wilderness, marched immediately after the ark and cherubim, by Divine appointment, to which this appears to be an allusion. Num 2:18-24, Num 10:22-24
stir up: Psa 35:23, Psa 44:23-26, Psa 78:38; Isa 42:13, Isa 42:14
come and save us: Heb. come for salvation to us, Isa 25:9, Isa 33:22
John Gill
80:2 Before Ephraim, Benjamin, and Manasseh, stir up thy strength,.... Which Christ did in the public ministry of the word, speaking as one having authority, and not as the Scribes and Pharisees; and in the performance of miracles, openly, and in the sight of all; and in his sufferings and death for the salvation of his people; in which he appeared to be the mighty God, travelling in the greatness of his strength, and mighty to save. These tribes design all Israel, before whom the above things were done; and the allusion is to these three tribes marching immediately after the Kohathites, who carried the ark on their shoulders in journeying, Num 2:17 which is called the Lord's strength, and the ark of his strength, Ps 78:61. The Targum in the king's Bible reads, to the children of Ephraim, &c. reading instead of see the Masorah, and Prov 4:3,
and come and save us; come from heaven to earth, not by change of place, but by assumption of nature; this was promised and expected, and is here prayed for; Christ is now come in the flesh, which to deny is antichristian; and his end in coming was to save his people from their sins, from the curse and condemnation of the law, and wrath to come; and as he came on this errand, he is become the author of eternal salvation, in working out which he has shown his great strength.
John Wesley
80:2 Before Ephraim - Here is an allusion to the ancient situation of the tabernacle in the wilderness, where these tribes were placed on the west - side of the tabernacle, in which the ark was, which consequently was before them.
Robert Jamieson, A. R. Fausset and David Brown
80:2 Before Ephraim, &c.--These tribes marched next the ark (Num 2:18-24). The name of Benjamin may be introduced merely in allusion to that fact, and not because that tribe was identified with Israel in the schism (3Kings 12:16-21; compare also Num 10:24).
79:379:3: առաջի Եփրեմի Բենիամինի եւ Մանասէի։ Զարթո՛ զզօրութիւն քո, եւ ե՛կ կեցուցանել զմեզ։
3 Եփրեմի, Բենիամինի ու Մանասէի առջեւ, արթնացրո՛ւ քո զօրութիւնը եւ արի՛ մեզ փրկելու:
2 Եփրեմին ու Բենիամինին եւ Մանասէին առջեւ Արթնցո՛ւր քու զօրութիւնդ Ու եկո՛ւր մեզ փրկէ։
Առաջի Եփրեմի, Բենիամինի եւ Մանասէի, զարթո զզօրութիւն քո, եւ եկ ի կեցուցանել զմեզ:

79:3: առաջի Եփրեմի Բենիամինի եւ Մանասէի։ Զարթո՛ զզօրութիւն քո, եւ ե՛կ կեցուցանել զմեզ։
3 Եփրեմի, Բենիամինի ու Մանասէի առջեւ, արթնացրո՛ւ քո զօրութիւնը եւ արի՛ մեզ փրկելու:
2 Եփրեմին ու Բենիամինին եւ Մանասէին առջեւ Արթնցո՛ւր քու զօրութիւնդ Ու եկո՛ւր մեզ փրկէ։
zohrab-1805▾ eastern-1994▾ western am▾
79:279:3 Пред Ефремом и Вениамином и Манассиею воздвигни силу Твою, и приди спасти нас.
79:3 ἐναντίον εναντιον next to; before Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even Βενιαμιν βενιαμιν Beniamin; Veniamin καὶ και and; even Μανασση μανασσης Manassēs; Manassis ἐξέγειρον εξεγειρω raise up; awakened τὴν ο the δυναστείαν δυναστεια of you; your καὶ και and; even ἐλθὲ ερχομαι come; go εἰς εις into; for τὸ ο the σῶσαι σωζω save ἡμᾶς ημας us
79:3 שָׁפְכ֬וּ šāfᵊḵˈû שׁפך pour דָמָ֨ם׀ ḏāmˌām דָּם blood כַּ ka כְּ as † הַ the מַּ֗יִם mmˈayim מַיִם water סְֽבִ֘יבֹ֤ות sᵊˈvˈîvˈôṯ סָבִיב surrounding יְֽרוּשָׁלִָ֗ם yᵊˈrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] קֹובֵֽר׃ qôvˈēr קבר bury
79:3. ante Efraim et Beniamin et Manasse suscita fortitudinem tuam et veni ut salvos facias nosBefore Ephraim, Benjamin, and Manasses. Stir up thy might, and come to save us.
2. Before Ephraim and Benjamin and Manasseh, stir up thy might, and come to save us.
79:3. They have poured out their blood like water all around Jerusalem, and there was no one who would bury them.
79:3. Their blood have they shed like water round about Jerusalem; and [there was] none to bury [them].
Before Ephraim and Benjamin and Manasseh stir up thy strength, and come [and] save us:

79:3 Пред Ефремом и Вениамином и Манассиею воздвигни силу Твою, и приди спасти нас.
79:3
ἐναντίον εναντιον next to; before
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
Βενιαμιν βενιαμιν Beniamin; Veniamin
καὶ και and; even
Μανασση μανασσης Manassēs; Manassis
ἐξέγειρον εξεγειρω raise up; awakened
τὴν ο the
δυναστείαν δυναστεια of you; your
καὶ και and; even
ἐλθὲ ερχομαι come; go
εἰς εις into; for
τὸ ο the
σῶσαι σωζω save
ἡμᾶς ημας us
79:3
שָׁפְכ֬וּ šāfᵊḵˈû שׁפך pour
דָמָ֨ם׀ ḏāmˌām דָּם blood
כַּ ka כְּ as
הַ the
מַּ֗יִם mmˈayim מַיִם water
סְֽבִ֘יבֹ֤ות sᵊˈvˈîvˈôṯ סָבִיב surrounding
יְֽרוּשָׁלִָ֗ם yᵊˈrûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
קֹובֵֽר׃ qôvˈēr קבר bury
79:3. ante Efraim et Beniamin et Manasse suscita fortitudinem tuam et veni ut salvos facias nos
Before Ephraim, Benjamin, and Manasses. Stir up thy might, and come to save us.
2. Before Ephraim and Benjamin and Manasseh, stir up thy might, and come to save us.
79:3. They have poured out their blood like water all around Jerusalem, and there was no one who would bury them.
79:3. Their blood have they shed like water round about Jerusalem; and [there was] none to bury [them].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
3. Колено Ефремово было самым многочисленным, богатым и влиятельным в царстве Израильском, почему часто именем Ефрема обозначается вообще десятиколенное царство. До Давида и после разделения царства Еврейского оно имело преобладающее значение и влияние в ходе жизни сначала всего народа, а потом Израиля. Манассия упоминается здесь как родоначальник колена, происшедшего от брата Ефремова. Вениаминово колено по воцарении Давида разделилась; одна часть признавала его царем, другая - нет, и впоследствии, после Соломона, одна половина этого колена вошла в состав царства Израильского. Молитва за Израиля указывает, что последний был беспомощен помочь себе. Здесь нужно понимать гибель этого царства от ассириян.
Adam Clarke: Commentary on the Bible - 1831
80:3: Turn us again - השיבנו hashibenu, convert or restore us. There are four parts in this Psalm, three of which end with the above words; see the third, seventh, and nineteenth verses; and one with words similar, Psa 80:14.
Albert Barnes: Notes on the Bible - 1834
80:3: Turn us again - This phrase in our translation would seem to mean, "Turn us again from our sins," or, "Bring us back to our duty, and to thy love;" and this idea is commonly attached to the phrase probably by the readers of the Bible. But this, though in itself an appropriate prayer, is not the idea here. It is simply, Bring us back; cause us to return; restore us. The idea thus suggested would be either
(a) restore us to our former state of prosperity; that is, Cause these desolations to cease; or
(b) bring us back, as from captivity, to our own land; restore us to our country and our homes, from which we have been driven out.
Thus understood, it would be properly the language of those who were in captivity or exile, praying that they might be restored again to their own land.
And cause thy face to shine - Be favorable or propitious to us. Let the frown on thy countenance disappear. See the notes at Psa 4:6.
And we shall be saved - Saved from our dangers; saved from our troubles. It is also true that when God causes his face to shine upon us, we shall be saved from our sins; saved from ruin. It is only by his smile and favor that we can be saved in any sense, or from any danger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:3: Turn us: Psa 80:7, Psa 80:19, Psa 85:4; Kg1 18:37; Jer 31:18, Jer 31:19; Lam 5:21
cause: Psa 80:1, Psa 4:6, Psa 67:1, Psa 119:135; Num 6:25, Num 6:26
Geneva 1599
80:3 (c) Turn us again, O God, and cause thy face to shine; and we shall be saved.
(c) Join your whole people, and all your tribes together again.
John Gill
80:3 Turn us again, O God,.... From our captivity, as the Targum, into our own land; or return us backsliding sinners to thyself by repentance; turn us, and we shall be turned; for the prayer shows it was not in their power, but must be effected by the grace of God; or restore our souls, which have been wandering, and them to their former flourishing and comfortable condition:
and cause thy face to shine; grant thy gracious presence, lift up the light of thy countenance; favour with the manifestations of thyself, the enjoyment of thee, and communion with thee through Christ; indulge us with the discoveries of thy love, the joys of salvation, the comforts of the Spirit, and larger measures of grace:
and we shall be saved; be in a very happy and comfortable condition; see Ps 4:6.
John Wesley
80:3 Turn us - To thy self.
Robert Jamieson, A. R. Fausset and David Brown
80:3 Turn us--that is, from captivity.
thy face to shine-- (Num 6:25).
79:479:4: Աստուած զօրութեանց դարձո՛ զմեզ, երեւեցո՛ զերեսս քո ՚ի մեզ եւ կեցցուք։
4 Զօրութիւնների՛ Աստուած, մեզ ե՛տ դարձրու, ցո՛յց տուր մեզ երեսը քո, որ ապրենք:
3 Ո՛վ Աստուած, մեզի՛ դարձիր Եւ քու երեսդ փայլեցուր ու պիտի փրկուինք։
Աստուած [510]զօրութեանց, դարձո զմեզ, երեւեցո զերեսս քո ի մեզ եւ կեցցուք:

79:4: Աստուած զօրութեանց դարձո՛ զմեզ, երեւեցո՛ զերեսս քո ՚ի մեզ եւ կեցցուք։
4 Զօրութիւնների՛ Աստուած, մեզ ե՛տ դարձրու, ցո՛յց տուր մեզ երեսը քո, որ ապրենք:
3 Ո՛վ Աստուած, մեզի՛ դարձիր Եւ քու երեսդ փայլեցուր ու պիտի փրկուինք։
zohrab-1805▾ eastern-1994▾ western am▾
79:379:4 Боже! восстанови нас; да воссияет лице Твое, и спасемся!
79:4 ὁ ο the θεός θεος God ἐπίστρεψον επιστρεφω turn around; return ἡμᾶς ημας us καὶ και and; even ἐπίφανον επιφαινω manifest τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your καὶ και and; even σωθησόμεθα σωζω save
79:4 הָיִ֣ינוּ hāyˈînû היה be חֶ֭רְפָּה ˈḥerpā חֶרְפָּה reproach לִ li לְ to שְׁכֵנֵ֑ינוּ šᵊḵēnˈênû שָׁכֵן inhabitant לַ֥עַג lˌaʕaḡ לַעַג derision וָ֝ ˈwā וְ and קֶ֗לֶס qˈeles קֶלֶס derision לִ li לְ to סְבִיבֹותֵֽינוּ׃ sᵊvîvôṯˈênû סָבִיב surrounding
79:4. Deus converte nos et ostende faciem tuam et salvi erimusConvert us, O God: and shew us thy face, and we shall be saved.
3. Turn us again, O God; and cause thy face to shine, and we shall be saved.
79:4. We have become a disgrace to our neighbors, an object of ridicule and mockery to those who are around us.
79:4. We are become a reproach to our neighbours, a scorn and derision to them that are round about us.
Turn us again, O God, and cause thy face to shine; and we shall be saved:

79:4 Боже! восстанови нас; да воссияет лице Твое, и спасемся!
79:4
ο the
θεός θεος God
ἐπίστρεψον επιστρεφω turn around; return
ἡμᾶς ημας us
καὶ και and; even
ἐπίφανον επιφαινω manifest
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
καὶ και and; even
σωθησόμεθα σωζω save
79:4
הָיִ֣ינוּ hāyˈînû היה be
חֶ֭רְפָּה ˈḥerpā חֶרְפָּה reproach
לִ li לְ to
שְׁכֵנֵ֑ינוּ šᵊḵēnˈênû שָׁכֵן inhabitant
לַ֥עַג lˌaʕaḡ לַעַג derision
וָ֝ ˈwā וְ and
קֶ֗לֶס qˈeles קֶלֶס derision
לִ li לְ to
סְבִיבֹותֵֽינוּ׃ sᵊvîvôṯˈênû סָבִיב surrounding
79:4. Deus converte nos et ostende faciem tuam et salvi erimus
Convert us, O God: and shew us thy face, and we shall be saved.
3. Turn us again, O God; and cause thy face to shine, and we shall be saved.
79:4. We have become a disgrace to our neighbors, an object of ridicule and mockery to those who are around us.
79:4. We are become a reproach to our neighbours, a scorn and derision to them that are round about us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Припев, повторяющийся в псалме три раза - в ст. 4, 8: и 20. - "Восстанови" - молитва писателя от лица Израиля и за Израиля, который представляется потерявшим силу и значение, утративший свою самобытность, о восстановлении которой и молит автор.
Albert Barnes: Notes on the Bible - 1834
80:4: O Lord God of hosts - Yahweh, God of armies. That is either
(a) the God who rules among the hosts of heaven - the inhabitants of that holy world; or
(b) God of the hosts of the sky - the worlds above - the stars, that seem marshalled as hosts or armies, and that are led forth each night with such order and grandeur; or
(c) God of the hosts on earth - the armies that are mustered for war. The phrase is one which is often applied to God. See the notes at Psa 24:10; and at Isa 1:24.
How long wilt thou be angry - Margin, as in Hebrew, wilt thou smoke. The allusion is derived from the comparison of anger with fire. See the notes at Psa 74:1.
Against the prayer of thy people - That is, Thou dost not answer their prayer; thou seemest to be angry against them even when they pray; or in the act of calling upon thee. The earnest inquiry here is, how long this was to continue. It seemed as if it would never end. Compare the notes at Psa 77:7-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:4: how long: Psa 85:5; Isa 58:2, Isa 58:3, Isa 58:6-9; Lam 3:44; Mat 15:22-28; Luk 18:1-8
be angry: Heb. smoke, Psa 74:1; Deu 29:20
Carl Friedrich Keil and Franz Delitzsch
80:4
In the second strophe there issues forth bitter complaint concerning the form of wrath which the present assumes, and, thus confirmed, the petition rises anew. The transferring of the smoking (עשׁן) of God's nostrils = the hard breathing of anger (Ps 74:1, Deut 29:19), to God Himself is bold, but in keeping with the spirit of the Biblical view of the wrath of God (vid., on Ps 18:9), so that there is no need to avoid the expression by calling in the aid of the Syriac word עשׁן, to be strong, powerful (why art Thou hard, why dost Thou harden Thyself...). The perfect after עד־מתי has the sense of a present with a retrospective glance, as in Ex 10:3, cf. עד־אנה, to be understood after the analogy of חרה בּ (to kindle = to be angry against any one), for the prayer of the people is not an object of wrath, but only not a means of turning it aside. While the prayer is being presented, God veils Himself in the smoke of wrath, through which it is not able to penetrate. The lxx translators have read בתפלת עבדיך, for they render ἐπὶ τὴν προσευχήν τῶν δούλων σου (for which the common reading is τοῦ δούλου σου). Bread of tears is, according to Ps 42:4, bread consisting of tears; tears, running down in streams upon the lips of the praying and fasting one, are his meat and his drink. השׁקה with an accusative signifies to give something to drink, and followed by Beth, to give to drink by means of something, but it is not to be translated: potitandum das eis cum lacrymis trientem (De Dieu, von Ortenberg, and Hitzig). שׁלישׁ (Talmudic, a third part) is the accusative of more precise definition (Vatablus, Gesenius, Olshausen, and Hupfeld): by thirds (lxx ἐν μέτρῳ, Symmachus μέτρῳ); for a third of an ephah is certainly a very small measure for the dust of the earth (Is 40:12), but a large one for tears. The neighbours are the neighbouring nations, to whom Israel is become מדון, an object, a butt of contention. In למו is expressed the pleasure which the mocking gives them.
Geneva 1599
80:4 O LORD God of hosts, how long wilt thou be (d) angry against the prayer of thy people?
(d) The faithful fear God's anger, when they perceive that their prayers are not heard immediately.
John Gill
80:4 O Lord God of hosts,.... Aben Ezra and Kimchi observe, that the word "Elohe" is here understood, and the words to be read, "O Lord God, the God of hosts"; of the armies above and below, against whom there is no standing, nor any before him when he is angry:
how long wilt thou be angry against the prayer of thy people? which must be put up in a wrong manner, in a very cold and lukewarm way, without faith and love, and with wrath and doubting; or otherwise God is not angry with, nor sets himself against the prayer of his people; nor does he despise, but is highly delighted with it: or how long wilt thou be angry with thy people, and continue the tokens of thy displeasure, though they pray, and keep praying, unto thee? it is in the Hebrew text, "how long wilt thou smoke (m) at the prayer of thy people?" that is, cause thine anger to smoke at it; in which it is thought there is an allusion to the smoke of the incense, to which prayer is compared; see Ps 141:2, and denotes the acceptance of it with God through the mediation of Christ; but here his displicency at it, not being offered up through him, and by faith in him; such were the prayers of the Pharisees, Mt 6:5.
(m) "fumabis", Pagninus, Vatablus; "fumaturus es", Junius & Tremellius, Piscator; "fumasti", Montanus, Cocceius, Gejerus, Michaelis, & Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
80:4 be angry--(Compare Margin.)
79:579:5: Տէր Աստուած զօրութեանց մինչեւ յե՞րբ բարկանաս յաղօթս ծառայից քոց։
5 Զօրութիւնների Տէ՛ր Աստուած, մինչեւ ե՞րբ պիտի բարկանաս քո ծառաների աղօթքի վրայ:
4 Ո՛վ Տէր, զօրա՛ց Աստուած, Մինչեւ ե՞րբ պիտի բարկանաս քու ժողովուրդիդ աղօթքին։
Տէր Աստուած զօրութեանց, մինչեւ յե՞րբ բարկանաս յաղօթս ծառայից քոց:

79:5: Տէր Աստուած զօրութեանց մինչեւ յե՞րբ բարկանաս յաղօթս ծառայից քոց։
5 Զօրութիւնների Տէ՛ր Աստուած, մինչեւ ե՞րբ պիտի բարկանաս քո ծառաների աղօթքի վրայ:
4 Ո՛վ Տէր, զօրա՛ց Աստուած, Մինչեւ ե՞րբ պիտի բարկանաս քու ժողովուրդիդ աղօթքին։
zohrab-1805▾ eastern-1994▾ western am▾
79:479:5 Господи, Боже сил! доколе будешь гневен к молитвам народа Твоего?
79:5 κύριε κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the δυνάμεων δυναμις power; ability ἕως εως till; until πότε ποτε.1 when? ὀργίζῃ οργιζω impassioned; anger ἐπὶ επι in; on τὴν ο the προσευχὴν προσευχη prayer τοῦ ο the δούλου δουλος subject σου σου of you; your
79:5 עַד־ ʕaḏ- עַד unto מָ֣ה mˈā מָה what יְ֭הוָה [ˈyhwāh] יְהוָה YHWH תֶּאֱנַ֣ף teʔᵉnˈaf אנף be angry לָ lā לְ to נֶ֑צַח nˈeṣaḥ נֵצַח glory תִּבְעַ֥ר tivʕˌar בער burn כְּמֹו־ kᵊmô- כְּמֹו like אֵ֝֗שׁ ˈʔˈēš אֵשׁ fire קִנְאָתֶֽךָ׃ qinʔāṯˈeḵā קִנְאָה jealousy
79:5. Domine Deus exercituum usquequo fumabis ad orationem populi tuiO Lord God of hosts, how long wilt thou be angry against the prayer of thy servant?
4. O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?
79:5. How long, O Lord? Will you be angry until the end? Will your zeal be kindled like a fire?
79:5. How long, LORD? wilt thou be angry for ever? shall thy jealousy burn like fire?
O LORD God of hosts, how long wilt thou be angry against the prayer of thy people:

79:5 Господи, Боже сил! доколе будешь гневен к молитвам народа Твоего?
79:5
κύριε κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
δυνάμεων δυναμις power; ability
ἕως εως till; until
πότε ποτε.1 when?
ὀργίζῃ οργιζω impassioned; anger
ἐπὶ επι in; on
τὴν ο the
προσευχὴν προσευχη prayer
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
79:5
עַד־ ʕaḏ- עַד unto
מָ֣ה mˈā מָה what
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
תֶּאֱנַ֣ף teʔᵉnˈaf אנף be angry
לָ לְ to
נֶ֑צַח nˈeṣaḥ נֵצַח glory
תִּבְעַ֥ר tivʕˌar בער burn
כְּמֹו־ kᵊmô- כְּמֹו like
אֵ֝֗שׁ ˈʔˈēš אֵשׁ fire
קִנְאָתֶֽךָ׃ qinʔāṯˈeḵā קִנְאָה jealousy
79:5. Domine Deus exercituum usquequo fumabis ad orationem populi tui
O Lord God of hosts, how long wilt thou be angry against the prayer of thy servant?
4. O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?
79:5. How long, O Lord? Will you be angry until the end? Will your zeal be kindled like a fire?
79:5. How long, LORD? wilt thou be angry for ever? shall thy jealousy burn like fire?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. "Гневен к молитвам" - не исполняешь прошений, выраженных в молитвах.
Adam Clarke: Commentary on the Bible - 1831
80:5: Thou feedest them with the bread of tears - They have no peace, no comfort, nothing but continual sorrow.
In great measure - שליש shalish, threefold. Some think it was a certain measure used by the Chaldeans, the real capacity of which is not known. others think it signifies abundance or abundantly.
Albert Barnes: Notes on the Bible - 1834
80:5: Thou feedest them with the bread of tears - literally, "Thou causest them to eat the bread of tears," or of weeping. That is, their food was accompanied with tears; even when they ate, they wept. Their tears seemed to moisten their bread, they flowed so copiously. See the notes at Psa 42:3.
And givest them tears to drink - So abundant were their tears that they might constitute their very drink.
In great measure - Or rather by measure; that is, abundantly. The word here rendered "great measure" - שׁלישׁ shâ lı̂ ysh - means properly a third, and is usually applied to a measure for grain - a third part of another measure - as, the third part of an ephah. See the notes at Isa 40:12. Then the word is used for any measure, perhaps because this was the most common measure in use. The idea seems to be, not so much that God gave tears to them in great measure, but that he measured them out to them, as one measures drink to others; that is, the cup, or cask, or bottle in which their drink was served to them was as if filled with tears only.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:5: Psa 42:3, Psa 102:9; Job 6:7; Isa 30:20; Eze 4:16, Eze 4:17
John Gill
80:5 Thou feedest them with the bread of tears,.... With tears instead of bread, having none to eat; or their bread is mingled with their tears, "dipped" therein, as the Targum; such was their constant grief, and the occasion of it, that they could not cease from tears while they were eating their meals, and so ate them with them (n):
and givest them tears to drink in great measure; or the wine of tears "three fold", as the Targum. Jarchi interprets it of the captivity of Babylon, which was the third part of the two hundred and ten years of Israel's being in Egypt; which exposition, he says, he learned from R. Moses Hadarsan; but he observes, that some interpret it of the kingdom of Grecia, which was the third distress: and so Kimchi and Arama explain it of the third captivity; but Menachem, as Jarchi says, takes "shalish" to be the name of a drinking vessel, and so does Aben Ezra; the same it may be which the Latins call a "triental", the third part of a pint; unless the Hebrew measure, the "seah", which was the third part of an "ephah", is meant; it is translated a "measure" in Is 40:12 and seems to design a large one, and so our version interprets it; compare with this Is 30:20.
(n) "----lachrymisque suis jejunia pavit", Ovid. Metamorph. l. 4. Fab. 6.
Robert Jamieson, A. R. Fausset and David Brown
80:5 bread of tears--still an Eastern figure for affliction.
79:679:6: Ջամբեցեր մեզ հաց արտասուաց, եւ արբուցեր մեզ արտասուս չափով։
6 Մեզ արտասուախառն հացով սնեցիր, եւ անչափ արտասուք խմեցրիր մեզ:
5 Արտասուքի հաց կը կերցնես անոնց Ու մեծ չափով արտասուք կը խմցնես անոնց։
Ջամբեցեր [511]մեզ հաց արտասուաց, եւ արբուցեր [512]մեզ արտասուս [513]չափով:

79:6: Ջամբեցեր մեզ հաց արտասուաց, եւ արբուցեր մեզ արտասուս չափով։
6 Մեզ արտասուախառն հացով սնեցիր, եւ անչափ արտասուք խմեցրիր մեզ:
5 Արտասուքի հաց կը կերցնես անոնց Ու մեծ չափով արտասուք կը խմցնես անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
79:579:6 Ты напитал их хлебом слезным, и напоил их слезами в большой мере,
79:6 ψωμιεῖς ψωμιζω provide; feed ἡμᾶς ημας us ἄρτον αρτος bread; loaves δακρύων δακρυ tear καὶ και and; even ποτιεῖς ποτιζω give a drink; water ἡμᾶς ημας us ἐν εν in δάκρυσιν δακρυ tear ἐν εν in μέτρῳ μετρον measure
79:6 שְׁפֹ֤ךְ šᵊfˈōḵ שׁפך pour חֲמָתְךָ֨ ḥᵃmāṯᵊḵˌā חֵמָה heat אֶֽל־ ʔˈel- אֶל to הַ ha הַ the גֹּויִם֮ ggôyim גֹּוי people אֲשֶׁ֪ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not יְדָ֫ע֥וּךָ yᵊḏˈāʕˌûḵā ידע know וְ wᵊ וְ and עַ֥ל ʕˌal עַל upon מַמְלָכֹ֑ות mamlāḵˈôṯ מַמְלָכָה kingdom אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בְּ֝ ˈbᵊ בְּ in שִׁמְךָ֗ šimᵊḵˈā שֵׁם name לֹ֣א lˈō לֹא not קָרָֽאוּ׃ qārˈāʔû קרא call
79:6. cibasti nos pane flebili et potasti nos in lacrimis tripliciterHow long wilt thou feed us with the bread of tears: and give us for our drink tears in measure?
5. Thou hast fed them with the bread of tears, and given them tears to drink in large measure.
79:6. Pour out your wrath among the Gentiles, who have not known you, and upon the kingdoms that have not invoked your name.
79:6. Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name.
Thou feedest them with the bread of tears; and givest them tears to drink in great measure:

79:6 Ты напитал их хлебом слезным, и напоил их слезами в большой мере,
79:6
ψωμιεῖς ψωμιζω provide; feed
ἡμᾶς ημας us
ἄρτον αρτος bread; loaves
δακρύων δακρυ tear
καὶ και and; even
ποτιεῖς ποτιζω give a drink; water
ἡμᾶς ημας us
ἐν εν in
δάκρυσιν δακρυ tear
ἐν εν in
μέτρῳ μετρον measure
79:6
שְׁפֹ֤ךְ šᵊfˈōḵ שׁפך pour
חֲמָתְךָ֨ ḥᵃmāṯᵊḵˌā חֵמָה heat
אֶֽל־ ʔˈel- אֶל to
הַ ha הַ the
גֹּויִם֮ ggôyim גֹּוי people
אֲשֶׁ֪ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יְדָ֫ע֥וּךָ yᵊḏˈāʕˌûḵā ידע know
וְ wᵊ וְ and
עַ֥ל ʕˌal עַל upon
מַמְלָכֹ֑ות mamlāḵˈôṯ מַמְלָכָה kingdom
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ֝ ˈbᵊ בְּ in
שִׁמְךָ֗ šimᵊḵˈā שֵׁם name
לֹ֣א lˈō לֹא not
קָרָֽאוּ׃ qārˈāʔû קרא call
79:6. cibasti nos pane flebili et potasti nos in lacrimis tripliciter
How long wilt thou feed us with the bread of tears: and give us for our drink tears in measure?
5. Thou hast fed them with the bread of tears, and given them tears to drink in large measure.
79:6. Pour out your wrath among the Gentiles, who have not known you, and upon the kingdoms that have not invoked your name.
79:6. Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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. "Напитать хлебом слезным, напоить слезами" - не давать просвета в жизни, осыпать только несчастиями.
Adam Clarke: Commentary on the Bible - 1831
80:6: Thou makest us a strife - The neighboring districts have a controversy about us; we are a subject of contention to them. A people so wonderfully preserved, and so wonderfully punished, is a mystery to them. They see in us both the goodness and severity of God. Or, all the neighboring nations join together to malign and execrate us. We are hated by all; derided and cursed by all.
Albert Barnes: Notes on the Bible - 1834
80:6: Thou makest us a strife - An occasion of strife or wrangling; that is, of strife among themselves, to see who will get the most of our spoils; or of contention, to see which could do most to aggravate their sufferings, and to bring disgrace and contempt upon them. They were emulous with each other in the work of desolation and ruin.
Unto our neighbors - The surrounding nations. See Psa 79:4.
And our enemies laugh among themselves - Over our calamities. They exult; they glory; they triumph in our ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:6: Thou: Jer 15:10
our enemies: Psa 44:13, Psa 44:14, Psa 79:4; Jdg 16:25; Isa 36:8, Isa 36:12-20, Isa 37:23; Jer 48:27; Eze 36:4; Rev 11:10
Geneva 1599
80:6 Thou makest us a (e) strife unto our neighbours: and our enemies laugh among themselves.
(e) Our neighbours have continual strife and war against us.
John Gill
80:6 Thou makest us a strife unto our neighbours,.... Either obliges us to contend with them for our defence and safety; or having given us into their hands, they strive and contend one with another about dividing the spoil:
and our enemies laugh among themselves; at us, and because there is no help for us in God, as they imagine; or at God himself, as Kimchi, saying he cannot save as.
Robert Jamieson, A. R. Fausset and David Brown
80:6 strife--object or cause of (Is 9:11). On last clause compare Ps 79:4; Ezek 36:4.
79:779:7: Արարեր զմեզ նախատինս դրացեաց մերոց, այպն կատականաց թշնամեաց մերոց։
7 Մեզ դարձրիր նախատինքը մեր հարեւանների եւ ծաղրուծանակը մեր թշնամիների:
6 Մեզ նախատինքի առարկայ կ’ընես մեր դրացիներուն Ու մեր թշնամիներուն մէջ ծաղրանքի առարկայ։
Արարեր զմեզ նախատինս դրացեաց մերոց, այպն կատականաց թշնամեաց մերոց:

79:7: Արարեր զմեզ նախատինս դրացեաց մերոց, այպն կատականաց թշնամեաց մերոց։
7 Մեզ դարձրիր նախատինքը մեր հարեւանների եւ ծաղրուծանակը մեր թշնամիների:
6 Մեզ նախատինքի առարկայ կ’ընես մեր դրացիներուն Ու մեր թշնամիներուն մէջ ծաղրանքի առարկայ։
zohrab-1805▾ eastern-1994▾ western am▾
79:679:7 положил нас в пререкание соседям нашим, и враги наши издеваются {над нами}.
79:7 ἔθου τιθημι put; make ἡμᾶς ημας us εἰς εις into; for ἀντιλογίαν αντιλογια controversy τοῖς ο the γείτοσιν γειτων countryman; neighborhood women ἡμῶν ημων our καὶ και and; even οἱ ο the ἐχθροὶ εχθρος hostile; enemy ἡμῶν ημων our ἐμυκτήρισαν μυκτηριζω mock ἡμᾶς ημας us
79:7 כִּ֭י ˈkî כִּי that אָכַ֣ל ʔāḵˈal אכל eat אֶֽת־ ʔˈeṯ- אֵת [object marker] יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] נָוֵ֥הוּ nāwˌēhû נָוֶה pasture הֵשַֽׁמּוּ׃ hēšˈammû שׁמם be desolate
79:7. posuisti nos contentionem vicinis nostris et inimici nostri subsannaverunt nosThou hast made us to be a contradiction to our neighbours: and our enemies have scoffed at us.
6. Thou makest us a strife unto our neighbours: and our enemies laugh among themselves.
79:7. For they have devoured Jacob, and they have desolated his place.
79:7. For they have devoured Jacob, and laid waste his dwelling place.
Thou makest us a strife unto our neighbours: and our enemies laugh among themselves:

79:7 положил нас в пререкание соседям нашим, и враги наши издеваются {над нами}.
79:7
ἔθου τιθημι put; make
ἡμᾶς ημας us
εἰς εις into; for
ἀντιλογίαν αντιλογια controversy
τοῖς ο the
γείτοσιν γειτων countryman; neighborhood women
ἡμῶν ημων our
καὶ και and; even
οἱ ο the
ἐχθροὶ εχθρος hostile; enemy
ἡμῶν ημων our
ἐμυκτήρισαν μυκτηριζω mock
ἡμᾶς ημας us
79:7
כִּ֭י ˈkî כִּי that
אָכַ֣ל ʔāḵˈal אכל eat
אֶֽת־ ʔˈeṯ- אֵת [object marker]
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
נָוֵ֥הוּ nāwˌēhû נָוֶה pasture
הֵשַֽׁמּוּ׃ hēšˈammû שׁמם be desolate
79:7. posuisti nos contentionem vicinis nostris et inimici nostri subsannaverunt nos
Thou hast made us to be a contradiction to our neighbours: and our enemies have scoffed at us.
6. Thou makest us a strife unto our neighbours: and our enemies laugh among themselves.
79:7. For they have devoured Jacob, and they have desolated his place.
79:7. For they have devoured Jacob, and laid waste his dwelling place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
80:7: Turn us again, O God of hosts ... - This verse is the same as Psa 80:3, except that here the appeal is to the "God of hosts;" there, it is simply to "God." This indicates greater earnestness; a deeper sense of the need of the interposition of God, indicated by the reference to his attribute as the leader of hosts or armies, and therefore able to save them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:7: Turn: Psa 80:3, Psa 80:19, Psa 51:10; Luk 1:16
we shall: Isa 30:15, Isa 64:5; Jer 4:14; Mar 4:12; Ti2 2:25, Ti2 2:26
Geneva 1599
80:7 (f) Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved.
(f) Because recompence only comes from God, they most instantly and repeatedly call on God for it is a means by which they shall be saved.
John Gill
80:7 Turn us again, O God of hosts,.... The same with Ps 80:3, only instead of God there, here it is "the God of hosts"; the repetition of these words shows what was uppermost on the minds of God's people; what they were longing for, and most desirous of, namely, the light of God's countenance.
79:879:8: Աստուած զօրութեանց դարձո՛ զմեզ, երեւեցո՛ զերեսս քո ՚ի մեզ եւ կեցցուք։
8 Զօրութիւնների՛ Աստուած, մեզ ե՛տ դարձրու, ցո՛յց տուր մեզ երեսը քո, որ ապրենք:
7 Ո՛վ զօրաց Աստուած, մեզի՛ դարձիր Եւ քու երեսդ փայլեցո՛ւր ու պիտի փրկուինք։
Աստուած զօրութեանց, դարձո զմեզ, երեւեցո զերեսս քո ի մեզ եւ կեցցուք:

79:8: Աստուած զօրութեանց դարձո՛ զմեզ, երեւեցո՛ զերեսս քո ՚ի մեզ եւ կեցցուք։
8 Զօրութիւնների՛ Աստուած, մեզ ե՛տ դարձրու, ցո՛յց տուր մեզ երեսը քո, որ ապրենք:
7 Ո՛վ զօրաց Աստուած, մեզի՛ դարձիր Եւ քու երեսդ փայլեցո՛ւր ու պիտի փրկուինք։
zohrab-1805▾ eastern-1994▾ western am▾
79:779:8 Боже сил! восстанови нас; да воссияет лице Твое, и спасемся!
79:8 κύριε κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the δυνάμεων δυναμις power; ability ἐπίστρεψον επιστρεφω turn around; return ἡμᾶς ημας us καὶ και and; even ἐπίφανον επιφαινω manifest τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your καὶ και and; even σωθησόμεθα σωζω save διάψαλμα διαψαλμα interlude; rest
79:8 אַֽל־ ʔˈal- אַל not תִּזְכָּר־ tizkor- זכר remember לָנוּ֮ lānˈû לְ to עֲוֹנֹ֪ת ʕᵃwōnˈōṯ עָוֹן sin רִאשֹׁ֫נִ֥ים rišˈōnˌîm רִאשֹׁון first מַ֭הֵר ˈmahēr מהר hasten יְקַדְּמ֣וּנוּ yᵊqaddᵊmˈûnû קדם be in front רַחֲמֶ֑יךָ raḥᵃmˈeʸḵā רַחֲמִים compassion כִּ֖י kˌî כִּי that דַלֹּ֣ונוּ ḏallˈônû דלל belittle מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
79:8. Deus exercituum converte nos et ostende faciem tuam et salvi erimusO God of hosts, convert us: and shew thy face, and we shall be saved.
7. Turn us again, O God of hosts; and cause thy face to shine, and we shall be saved.
79:8. Do not remember our iniquities of the past. May your mercies quickly intercept us, for we have become exceedingly poor.
79:8. O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low.
Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved:

79:8 Боже сил! восстанови нас; да воссияет лице Твое, и спасемся!
79:8
κύριε κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
δυνάμεων δυναμις power; ability
ἐπίστρεψον επιστρεφω turn around; return
ἡμᾶς ημας us
καὶ και and; even
ἐπίφανον επιφαινω manifest
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
καὶ και and; even
σωθησόμεθα σωζω save
διάψαλμα διαψαλμα interlude; rest
79:8
אַֽל־ ʔˈal- אַל not
תִּזְכָּר־ tizkor- זכר remember
לָנוּ֮ lānˈû לְ to
עֲוֹנֹ֪ת ʕᵃwōnˈōṯ עָוֹן sin
רִאשֹׁ֫נִ֥ים rišˈōnˌîm רִאשֹׁון first
מַ֭הֵר ˈmahēr מהר hasten
יְקַדְּמ֣וּנוּ yᵊqaddᵊmˈûnû קדם be in front
רַחֲמֶ֑יךָ raḥᵃmˈeʸḵā רַחֲמִים compassion
כִּ֖י kˌî כִּי that
דַלֹּ֣ונוּ ḏallˈônû דלל belittle
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
79:8. Deus exercituum converte nos et ostende faciem tuam et salvi erimus
O God of hosts, convert us: and shew thy face, and we shall be saved.
7. Turn us again, O God of hosts; and cause thy face to shine, and we shall be saved.
79:8. Do not remember our iniquities of the past. May your mercies quickly intercept us, for we have become exceedingly poor.
79:8. O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
80:8: Thou hast brought a vine out of Egypt - This is a most elegant metaphor, and every where well supported. The same similitude is used by Isaiah, Isa 5:1, etc.; by Jeremiah, Jer 2:21; by Ezekiel, Eze 17:5, Eze 17:6; by Hosea, Hos 10:1; by Joel, Joe 1:7; by Moses, Deu 32:32, Deu 32:33; and often by our Lord himself, Mat 20:1, etc.; Mat 21:33, etc.; Mar 12:1, etc. And this was the ordinary figure to represent the Jewish Church. We may remark several analogies here: -
1. This vine was brought out of Egypt that it might be planted in a better and more favorable soil. The Israelites were brought out of their Egyptian bondage that they might be established in the land of Canaan, where they might grow and flourish, and worship the true God.
2. When the husbandman has marked out a proper place for his vineyard, he hews down and roots up all other trees; gathers out the stones, brambles, etc., that might choke the young vines, and prevent them from being fruitful, So God cast out the heathen nations from the land of Canaan, that his pure worship might be established, and that there might not remain there any incitements to idolatry.
Albert Barnes: Notes on the Bible - 1834
80:8: Thou hast brought a vine out of Egypt - Referring to his people, under the image (which often occurs in the Scriptures) of a vine or vineyard. See the notes at Isa 5:1-7. Compare Jer 2:21; Eze 15:6; Mat 20:1; Mat 21:28, Mat 21:33; Luk 13:6.
Thou hast cast out the heathen - The nations; to wit, the nations that occupied the land of Canaan before the children of Israel dwelt there. See Psa 2:1, note; Psa 2:8, note; Psa 77:15, note.
And planted it - Thou hast established thy people there as one plants a vine in a field. See Psa 44:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:8: a vine: Isa 5:1-7, Isa 27:2, Isa 27:3; Jer 2:21; Eze 15:6, Eze 17:6, Eze 19:10; Mat 21:33-41; Joh 15:1-8
thou hast cast: Psa 44:2, Psa 78:55; Jer 18:9, Jer 18:10; This most elegant allegory, which is every where well supported, is frequently employed by sacred writers. See the parallel passages.
Carl Friedrich Keil and Franz Delitzsch
80:8
The complaint now assumes a detailing character in this strophe, inasmuch as it contrasts the former days with the present; and the ever more and more importunate prayer moulds itself in accordance therewith. The retrospective description begins, as is rarely the case, with the second modus, inasmuch as "the speaker thinks more of the bare nature of the act than of the time" (Ew. 136, b). As in the blessing of Jacob (Gen 49:22) Joseph is compared to the layer (בּן) of a fruitful growth (פּרת), whose shoots (בּנות) climb over the wall: so here Israel is compared to a vine (Gen 49:22; גּפן פּריּח, Ps 128:3), which has become great in Egypt and been transplanted thence into the Land of Promise. הסּיע, lxx μεταίρειν, as in Job 19:10, perhaps with an allusion to the מסעים of the people journeying to Canaan (Ps 78:52).
(Note: Exod. Rabba, ch. 44, with reference to this passage, says: "When husbandmen seek to improve a vine, what do they do? They root (עוקרין) it out of its place and plant (שׁותלין) it in another." And Levit. Rabba, ch. 36, says: "As one does not plant a vine in a place where there are great, rough stones, but examines the ground and then plants it, so didst Thou drive out peoples and didst plant it," etc.)
Here God made His vine a way and a place (פּנּהּ, to clear, from פּנה, to turn, turn aside, Arabic fanija, to disappear, pass away; root פן, to urge forward), and after He had secured to it a free soil and unchecked possibility of extension, it (the vine) rooted its roots, i.e., struck them ever deeper and wider, and filled the earth round about (cf. the antitype in the final days, Is 27:6). The Israelitish kingdom of God extended itself on every side in accordance with the promise. תּשׁלּח (cf. Ezek 17:6, and vegetable שׁלח, a shoot) also has the vine as its subject, like תּשׁרשׁ. Ps 80:11-12 state this in a continued allegory, by the "mountains" pointing to the southern boundary, by the "cedars" to the northern, by the "sea" to the western, and by the "river" (Euphrates) to the eastern boundary of the country (vid., Deut 11:24 and other passages). צלּהּ and ענפיה are accusatives of the so-called more remote object (Ges. 143, 1). קציר is a cutting = a branch; יונקת, a (vegetable) sucker = a young, tender shoot; ארזי־אל, the cedars of Lebanon as being living monuments of the creative might of God. The allegory exceeds the measure of the reality of nature, inasmuch as this is obliged to be extended according to the reality of that which is typified and historical. But how unlike to the former times is the present! The poet asks "wherefore?" for the present state of things is a riddle to him. The surroundings of the vine are torn down; all who come in contact with it pluck it (ארה, to pick off, pluck off, Talmudic of the gathering of figs); the boar out of the wood (מיער with עין תלויה, Ajin)
(Note: According to Kiddushin, 30a, because this Ajin is the middle letter of the Psalter as the Waw of גחון, Lev 11:42, is the middle letter of the Tra. One would hardly like to be at the pains of proving the correctness of this statement; nevertheless in the seventeenth century there lived one Laymarius, a clergyman, who was not afraid of this trouble, and found the calculations of the Masora (e.g., that אדני ה occurs 222 times) in part inaccurate; vid., Monatliche Unterredungen, 1691, S. 467, and besides, Geiger, Urschrift und Uebersetzungen der Bibel, S. 258f.))
cuts it off (כּרסם, formed out of כּסם = גּזם
(Note: Saadia appropriately renders it Arab. yqrḍhâ, by referring, as does Dunash also, to the Talmudic קרסם, which occurs of ants, like Arab. qrḍ, of rodents. So Peah ii. 7, Menachoth 71b, on which Rashi observes, "the locust (חגב) is accustomed to eat from above, the ant tears off the corn-stalk from below." Elsewhere קירסם denotes the breaking off of dry branches from the tree, as זרד the removal of green branches.))
viz., with its tusks; and that which moves about the fields (vid., concerning זיז, Ps 50:11), i.e., the untractable, lively wild beast, devours it. Without doubt the poet associates a distinct nation with the wild boar in his mind; for animals are also in other instances the emblems of nations, as e.g., the leviathan, the water-serpent, the behemoth (Is 30:6), and flies (Is 7:18) are emblems of Egypt. The Midrash interprets it of Ser-Edom, and זיז שׂדי, according to Gen 16:12, of the nomadic Arabs.
In Ps 80:15 the prayer begins for the third time with threefold urgency, supplicating for the vine renewed divine providence, and a renewal of the care of divine grace. We have divided the verse differently from the accentuation, since שׁוּב־נא הבּט is to be understood according to Ges. 142. The junction by means of ו is at once opposed to the supposition that וכּנּה in Ps 80:16 signifies a slip or plant, plantam (Targum, Syriac, Aben-Ezra, Kimchi, and others), and that consequently the whole of Ps 80:16 is governed by וּפקד. Nor can it mean its (the vine's) stand or base, כּן (Bttcher), since one does not plant a "stand." The lxx renders וכנה: καὶ κατάρτισαι, which is imper. aor. 1. med., therefore in the sense of כּוננה.
(Note: Perhaps the Caph majusculum is the result of an erasure that required to be made, vid., Geiger, Urschrift, S. 295. Accordingly the Ajin suspensum might also be the result of a later inserted correction, for there is a Phoenician inscription that has יר (wood, forest); vid., Levy, Phnizisches Wrterbuch, S. 22.)
But the alternation of על (cf. Prov 2:11, and Arab. jn ‛lâ, to cover over) with the accusative of the object makes it more natural to derive כנה, not from כּנן = כּוּן, but from כּנן Arab. kanna = גּנן, to cover, conceal, protect (whence Arab. kinn, a covering, shelter, hiding-place): and protect him whom...or: protect what Thy right hand has planted. The pointing certainly seems to take כנה as the feminine of כּן (lxx, Dan 11:7, φυτόν); for an imperat. paragog. Kal of the form כּנּה does not occur elsewhere, although it might have been regarded by the punctuists as possible from the form גּל, volve, Ps 119:22. If it is regarded as impossible, then one might read כנּה. At any rate the word is imperative, as the following אשׁר, eum quem, also shows, instead of which, if כנה were a substantive, one would expect to find a relative clause without אשׁר, as in Ps 80:16. Moreover Ps 80:16 requires this, since פּקד על can only be used of visiting with punishment. And who then would the slip (branch) and the son of man be in distinction from the vine? If we take בנה as imperative, then, as one might expect, the vine and the son of man are both the people of God. The Targum renders Ps 80:16 thus: "and upon the King Messiah, whom Thou hast established for Thyself," after Ps 2:1-12 and Dan 7:13; but, as in the latter passage, it is not the Christ Himself, but the nation out of which He is to proceed, that is meant. אמּץ has the sense of firm appropriation, as in Is 44:14, inasmuch as the notion of making fast passes over into that of laying firm hold of, of seizure. Rosenmller well renders it: quem adoptatum tot nexibus tibi adstrinxisti.
The figure of the vine, which rules all the language here, is also still continued in Ps 80:17; for the partt. fem. refer to גּפן ot refer, - the verb, however, may take the plural form, because those of Israel are this "vine," which combusta igne, succisa (as in Is 33:12; Aramaic, be cut off, tear off, in Ps 80:13 the Targum word for ארה; Arabic, ksḥ, to clear away, peel off), is just perishing, or hangs in danger of destruction (יאבדוּ) before the threatening of the wrathful countenance of God. The absence of anything to denote the subject, and the form of expression, which still keeps within the circle of the figure of the vine, forbid us to understand this Ps 80:17 of the extirpation of the foes. According to the sense תּהי־ידך על
(Note: The תהי has Gaja, like שׂאו־זמרה (Ps 81:3), בני־נכר (Ps 144:7), and the like. This Gaja beside the Sheb (instead of beside the following vowel) belongs to the peculiarities of the metrical books, which in general, on account of their more melodious mode of delivery, have many such a Gaja beside Sheb, which does not occur in the prose books. Thus, e.g., יהוה and אלהים always have Gaja beside the Sheb when they have Rebia magnum without a conjunctive, probably because Rebia and Dech had such a fulness of tone that a first stroke fell even upon the Sheb-letters.)
coincides with the supplicatory כנה על. It is Israel that is called בּן in Ps 80:16, as being the son whom Jahve has called into being in Egypt, and then called out of Egypt to Himself and solemnly declared to be His son on Sinai (Ex 4:22; Hos 11:1), and who is now, with a play upon the name of Benjamin in Ps 80:3 (cf. Ps 80:16), called אישׁ ימינך, as being the people which Jahve has preferred before others, and has placed at His right hand
(Note: Pinsker punctuates thus: Let Thy hand be upon the man, Thy right hand upon the son of man, whom, etc.; but the impression that ימינך and אמצתה לך coincide is so strong, that no one of the old interpreters (from the lxx and Targum onwards) has been able to free himself from it.)
for the carrying out of His work of salvation; who is called, however, at the same time בּן־אדם, because belonging to a humanity that is feeble in itself, and thoroughly conditioned and dependent. It is not the more precise designation of the "son of man" that is carried forward by ולא־נסוג, "and who has not drawn back from Thee" (Hupfeld, Hitzig, and others), but it is, as the same relation which is repeated in Ps 80:19 shows, the apodosis of the preceding petition: then shall we never depart from Thee; נסוג being not a participle, as in Ps 44:19, but a plene written voluntative: recedamus, vowing new obedience as thanksgiving of the divine preservation. To the prayer in Ps 80:18 corresponds, then, the prayer תּחיּנוּ, which is expressed as future (which can rarely be avoided, Ew. 229), with a vow of thanksgiving likewise following: then will we call with Thy name, i.e., make it the medium and matter of solemn proclamation. In v. 20 the refrain of this Psalm, which is laid out as a trilogy, is repeated for the third time. The name of God is here threefold.
Geneva 1599
80:8 Thou hast brought a (g) vine out of Egypt: thou hast cast out the heathen, and planted it.
(g) Seeing that from your mercy you have made us a most dear possession to you, and we through our sins are made open for wild beasts to devour us, declare again my love and finish the work that you have begun.
John Gill
80:8 Thou hast brought a vine out of Egypt,.... The house of Israel, who are like unto a vine, as the Targum paraphrases it; and to a vine or vineyard are they often compared; see Is 5:1, Jer 2:21. These were in Egypt awhile, where they were grievously oppressed and trampled upon; and yet the more they were afflicted, the more they grew and multiplied; and from hence the Lord brought them in due time, with a mighty hand and outstretched arm;
he caused them to go out; the word (o) used fitly expresses their journeyings from thence, and through the wilderness; they were a type of the church of Christ, and special people of God, who also are frequently compared to vines and vineyards; see Song 2:13 the vine tree is fruitful, and bears fruit in clusters but its wood is very useless and unprofitable, Ezek 15:2 and it is a tree very weak, and cannot rise and support itself, it must be propped up; so believers in Christ, though fruitful through the grace of God, yet are unprofitable to him, and very weak in themselves, and are upheld by the right hand of his righteousness, on whom they lean and stay themselves; and these, in their natural state, are in worse than Egyptian bondage, darkness, and idolatry, out of which they are brought, in the effectual calling, into Gospel liberty, marvellous light, and the true worship and service of God; and out of the antichristian Egypt will all the Lord's people be brought one day; see Rev_ 11:8.
thou hast cast out the Heathen; the Targum adds, out of the land of Israel, that is, Canaan; it designs the expulsion of the seven nations from thence, to make way for the Israelites, Deut 7:1 and was an emblem of the ejection of Satan out of the Gentile world, and out of the souls of men, through the ministry of the word; and of sin, and the lusts of it, when the King of glory enters in, so as that they shall not any more have dominion; though as the Canaanites were left in the land to be pricks and thorns in the eyes and sides of the Israelites, so indwelling sin remains in God's people to the distress of their souls, and the trial of their graces. The Papists are sometimes called the Heathens and Gentiles; and there will be a time when they shall be cast out, and be no more in the land, Ps 10:16,
and planted it; the vine, the Israelites, in the land of Canaan; see Ex 15:17. So saints are planted not only in Christ, the true vine, of which they are branches; but in a Gospel church state, where they flourish and become fruitful and pleasant plants, plants of renown; and being of the Lord's planting, he is glorified by them, and they shall never be rooted up, nor wither, but prosper and thrive; see Ps 1:3.
(o) "fecisti proficisci", Paginus, Montanus, Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
80:8 brought--or, "plucked up," as by roots, to be replanted.
a vine-- (Ps 78:47). The figure (Is 16:8) represents the flourishing state of Israel, as predicted (Gen 28:14), and verified (3Kings 4:20-25).
79:979:9: Այգի յԵգիպտոսէ փոխեցեր. հաներ զհեթանոսս եւ զնոսա տնկեցեր[7214], [7214] Ոսկան.Եւ զնա տնկեցեր։
9 Դու Եգիպտոսից Իսրայէլ-որթատունկը հանեցիր, վռնդեցիր հեթանոսներին եւ այդ որթատունկը տնկեցիր:
8 Եգիպտոսէն որթատունկ մը փոխադրեցիր, Հեթանոսները վռնտեցիր ու զանիկա տնկեցիր։
Այգի յԵգիպտոսէ փոխեցեր, հաներ զհեթանոսս եւ զնոսա տնկեցեր:

79:9: Այգի յԵգիպտոսէ փոխեցեր. հաներ զհեթանոսս եւ զնոսա տնկեցեր[7214],
[7214] Ոսկան.Եւ զնա տնկեցեր։
9 Դու Եգիպտոսից Իսրայէլ-որթատունկը հանեցիր, վռնդեցիր հեթանոսներին եւ այդ որթատունկը տնկեցիր:
8 Եգիպտոսէն որթատունկ մը փոխադրեցիր, Հեթանոսները վռնտեցիր ու զանիկա տնկեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
79:879:9 Из Египта перенес Ты виноградную лозу, выгнал народы и посадил ее;
79:9 ἄμπελον αμπελος vine ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos μετῆρας μεταιρω take off ἐξέβαλες εκβαλλω expel; cast out ἔθνη εθνος nation; caste καὶ και and; even κατεφύτευσας καταφυτευω he; him
79:9 עָזְרֵ֤נוּ׀ ʕozrˈēnû עזר help אֱלֹ֘הֵ֤י ʔᵉlˈōhˈê אֱלֹהִים god(s) יִשְׁעֵ֗נוּ yišʕˈēnû יֵשַׁע help עַל־ ʕal- עַל upon דְּבַ֥ר dᵊvˌar דָּבָר word כְּבֹֽוד־ kᵊvˈôḏ- כָּבֹוד weight שְׁמֶ֑ךָ šᵊmˈeḵā שֵׁם name וְ wᵊ וְ and הַצִּילֵ֥נוּ haṣṣîlˌēnû נצל deliver וְ wᵊ וְ and כַפֵּ֥ר ḵappˌēr כפר cover עַל־ ʕal- עַל upon חַ֝טֹּאתֵ֗ינוּ ˈḥaṭṭōṯˈênû חַטָּאת sin לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name
79:9. vineam de Aegypto tulisti eiecisti gentes et plantasti eamThou hast brought a vineyard out of Egypt: thou hast cast out the Gentiles and planted it.
8. Thou broughtest a vine out of Egypt: thou didst drive out the nations, and plantedst it.
79:9. Help us, O God, our Savior. And free us, Lord, for the glory of your name. And forgive us our sins for the sake of your name.
79:9. Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name’s sake.
Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it:

79:9 Из Египта перенес Ты виноградную лозу, выгнал народы и посадил ее;
79:9
ἄμπελον αμπελος vine
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
μετῆρας μεταιρω take off
ἐξέβαλες εκβαλλω expel; cast out
ἔθνη εθνος nation; caste
καὶ και and; even
κατεφύτευσας καταφυτευω he; him
79:9
עָזְרֵ֤נוּ׀ ʕozrˈēnû עזר help
אֱלֹ֘הֵ֤י ʔᵉlˈōhˈê אֱלֹהִים god(s)
יִשְׁעֵ֗נוּ yišʕˈēnû יֵשַׁע help
עַל־ ʕal- עַל upon
דְּבַ֥ר dᵊvˌar דָּבָר word
כְּבֹֽוד־ kᵊvˈôḏ- כָּבֹוד weight
שְׁמֶ֑ךָ šᵊmˈeḵā שֵׁם name
וְ wᵊ וְ and
הַצִּילֵ֥נוּ haṣṣîlˌēnû נצל deliver
וְ wᵊ וְ and
כַפֵּ֥ר ḵappˌēr כפר cover
עַל־ ʕal- עַל upon
חַ֝טֹּאתֵ֗ינוּ ˈḥaṭṭōṯˈênû חַטָּאת sin
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name
79:9. vineam de Aegypto tulisti eiecisti gentes et plantasti eam
Thou hast brought a vineyard out of Egypt: thou hast cast out the Gentiles and planted it.
8. Thou broughtest a vine out of Egypt: thou didst drive out the nations, and plantedst it.
79:9. Help us, O God, our Savior. And free us, Lord, for the glory of your name. And forgive us our sins for the sake of your name.
79:9. Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name’s sake.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. "Виноградной лозой" называется еврейский народ, выведенный из Египта. - "Выгнал народы, посадил ее" - разумеется завоевание евреями Палестины, очищение последней от населявших ее языческих племен и упрочение здесь политического значения и силы евреев.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. 9 Thou preparedst room before it, and didst cause it to take deep root, and it filled the land. 10 The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars. 11 She sent out her boughs unto the sea, and her branches unto the river. 12 Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her? 13 The boar out of the wood doth waste it, and the wild beast of the field doth devour it. 14 Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine; 15 And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself. 16 It is burned with fire, it is cut down: they perish at the rebuke of thy countenance. 17 Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself. 18 So will not we go back from thee: quicken us, and we will call upon thy name. 19 Turn us again, O LORD God of hosts, cause thy face to shine; and we shall be saved.
The psalmist is here presenting his suit for the Israel of God, and pressing it home at the throne of grace, pleading with God for mercy and grace for them. The church is here represented as a vine (v. 8, 14) and a vineyard, v. 15. The root of this vine is Christ, Rom. xi. 18. The branches are believers, John xv. 5. The church is like a vine, weak and needing support, unsightly and having an unpromising outside, but spreading and fruitful, and its fruit most excellent. The church is a choice and noble vine; we have reason to acknowledge the goodness of God that he has planted such a vine in the wilderness of this world, and preserved it to this day. Now observe here,
I. How the vine of the Old-Testament church was planted at first. It was brought out of Egypt with a high hand; the heathen were cast out of Canaan to make room for it, seven nations to make room for that one. Thou didst sweep before it (so some read v. 9), to make clear work; the nations were swept away as dirt with the besom of destruction. God, having made room for it, and planted it, cause it to take deep root by a happy establishment of their government both in church and state, which was so firm that, though their neighbours about them often attempted it, they could not prevail to pluck it up.
II. How it spread and flourished. 1. The land of Canaan itself was fully peopled. At first they were not so numerous as to replenish it, Exod. xxiii. 29. But in Solomon's time Judah and Israel were many as the sand of the sea; the land was filled with them, and yet such a fruitful land that it was not over-stocked, v. 10. The hills of Canaan were covered with their shadow, and the branches, though they extended themselves far, like those of the vine, yet were not weak like them, but as strong as those of the goodly cedars. Israel not only had abundance of men, but those mighty men of valour. 2. They extended their conquests and dominion to the neighbouring countries (v. 11): She sent out her boughs to the sea, the great sea westward, and her branches to the river, to the river of Egypt southward, the river of Damascus northward, or rather the river Euphrates eastward, Gen. xv. 18. Nebuchadnezzar's greatness is represented by a flourishing tree, Dan. iv. 20, 21. But it is observable here concerning this vine that it is praised for its shadow, its boughs, and its branches, but not a word of its fruit, for Israel was an empty vine, Hos. x. 1. God came looking for grapes, but, behold, wild grapes, Isa. v. 2. And, if a vine do not bring forth fruit, no tree so useless, so worthless, Ezek. xv. 2, 6.
III. How it was wasted and ruined: "Lord, thou hast done great things for this vine, and why shall it be all undone again? If it were a plant not of God's planting, it were not strange to see it rooted up; but will God desert and abandon that which he himself gave being to?" v. 12. Why hast thou then broken down her hedges? There was a good reason for this change in God's way towards them. This noble vine had become the degenerate plant of a strange vine (Jer. ii. 21), to the reproach of its great owner, and then no marvel if he took away its hedge (Isa. v. 5); yet God's former favours to this vine are urged as pleas in prayer to God, and improved as encouragements to faith, that, notwithstanding all this, God would not wholly cast them off. Observe, 1. The malice and enmity of the Gentile nations against Israel. As soon as ever God broke down their hedges and left them exposed troops of enemies presently broke in upon them, that waited for an opportunity to destroy them. Those that passed by the way plucked at them; the board out of the wood and the wild beast of the field were ready to ravage it, v. 13. But, 2. See also the restraint which these cruel enemies were under; for till God had broken down their hedges they could not pluck a leaf of this vine. The devil could not hurt Job so long as God continued the hedge round about him, Job i. 10. See how much it is the interest of any people to keep themselves in the favour of God and then they need not fear any wild beast of the field, Job v. 23. If we provoke God to withdraw, our defence has departed from us, and we are undone. The deplorable state of Israel is described (v. 16): It is burnt with fire; it is cut down; the people are treated like thorns and briers, that are nigh unto cursing and whose end is to be burned, and no longer like vines that are protected and cherished. They perish not through the rage of the wild beast and the boar, but at the rebuke of thy countenance; that was it which they dreaded and to which they attributed all their calamities. It is well or ill with us according as we are under God's smiles or frowns.
IV. What their requests were to God hereupon. 1. That God would help the vine (v. 14, 15), that he would graciously take cognizance of its case and do for it as he thought fit: "Return, we beseech thee, O Lord of hosts! for thou hast seemed to go away from us. Look down from heaven, to which thou hast retired,--from heaven, that place of prospect, whence thou seest all the wrongs that are done us, that place of power, whence thou canst send effectual relief,--from heaven, where thou hast prepared thy throne of judgment, to which we appeal, and where thou hast prepared a better country for those that are Israelites indeed,--thence give a gracious look, thence make a gracious visit, to this vine. Take our woeful condition into thy compassionate consideration, and for the particular fruits of thy pity we refer ourselves to thee. Only behold the vineyard, or rather the root, which thy right hand hath planted, and which therefore we hope thy right hand will protect, that branch which thou madest strong for thyself, to show forth thy praise (Isa. xliii. 21), that with the fruit of it thou mightest be honoured. Lord, it is formed by thyself and for thyself, and therefore it may with a humble confidence be committed to thyself and to thy own care." As for God, his work is perfect. What we read the branch in the Hebrew is the son (Ben), whom in thy counsel thou hast made strong for thyself. That branch was to come out of the stock of Israel (my servant the branch, Zech. iii. 8), and therefore, till he should come, Israel in general, and the house of David in particular, must be preserved, and upheld, and kept in being. He is the true vine, John xv. 1; Isa. xi. 1. Destroy it not for that blessing is in it, Isa. lxv. 8. 2. That he would help the vine-dresser (v. 17, 18): "Let thy hand be upon the man of thy right hand," that king (whoever it was) of the house of David that was now to go in and out before them; "let they hand be upon him, not only to protect and cover him, but to own him, and strengthen him, and give him success." We have this phrase, Ezra vii. 28, And I was strengthened as the hand of the Lord my God was upon me. Their king is called the man of God's right hand as he was the representative of their state, which was dear to God, as his Benjamin, the son of his right hand, as he was president in their affairs and an instrument in God's right hand of much good to them, defending them from themselves and from their enemies and directing them in the right way, and as he was under-shepherd under him who was the great shepherd of Israel. Princes, who have power, must remember that they are sons of men, of Adam (so the word is), that, if they are strong, it is God that has made them strong, and he has made them so for himself, for they are his ministers to serve the interests of his kingdom among men, and, if they do this in sincerity, his hand shall be upon them; and we should pray in faith that it may be so, adding this promise, that, if God will adhere to our governors, we will adhere to him: So will not we go back from thee; we will never desert a cause which we see that God espouses and is the patron of. Let God be our leader and we will follow him. Adding also this prayer, "Quicken us, put life into us, revive our dying interests, revive our drooping spirits, and then we will call upon thy name. We will continue to do so upon all occasions, having found it not in vain to do so." We cannot call upon God's name in a right manner unless he quicken us; but it is he that puts life into our souls, that puts liveliness into our prayers. But many interpreters, both Jewish and Christian, apply this to the Messiah, the Son of David, the protector and Saviour of the church and the keeper of the vineyard. (1.) He is the man of God's right hand, to whom he has sworn by his right hand (so the Chaldee), whom he has exalted to his right hand, and who is indeed his right hand, the arm of the Lord, for all power is given to him. (2.) He is that son of man whom he made strong for himself, for the glorifying of his name and the advancing of the interests of his kingdom among men. (3.) God's hand is upon him throughout his whole undertaking, to bear him out and carry him on, to protect and animate him, that the good pleasure of the Lord might prosper in his hand. (4.) The stability and constancy of believers are entirely owing to the grace and strength which are laid up for us in Jesus Christ, Ps. lxviii. 28. In him is our strength found, by which we are enabled to persevere to the end. Let thy hand be upon him; on him let our help be laid who is mighty; let him be made able to save to the uttermost and that will be our security; so will not we go back from thee.
Lastly, The psalm concludes with the same petition that had been put up twice before, and yet it is no vain repetition (v. 19): Turn us again. The title given to God rises, v. 3, O God! v. 7, O God of hosts! v. 19, O Lord (Jehovah) God of hosts! When we come to God for his grace, his good-will towards us and his good work in us, we should pray earnestly, continue instant in prayer, and pray more earnestly.
Adam Clarke: Commentary on the Bible - 1831
80:9: Thou preparedst - before it -
3. When the ground is properly cleared, then it is well digged and manured, and the vines are placed in the ground at proper distances, etc. So when God had cast out the heathen, he caused the land to be divided by lot to the different tribes, and then to the several families of which these tribes were composed.
And didst cause it to take deep root -
4. By sheltering, propping up, and loosening the ground about the tender plants, they are caused to take a deep and firm rooting in the ground. Thus did God, by especial manifestations of his kind providence, support and protect the Israelites in Canaan; and by various religious ordinances, and civil institutions, he established them in the land; and, by the ministry of priests and prophets, did every thing necessary to make them morally fruitful.
It filled the land -
5. To multiply vines, the gardener cuts off a shoot from the old tree, leaving a joint or knob both at top and bottom; then plants it in proper soil; the lower knob furnishes the roots, and the upper the shoot, which should be carefully trained as it grows, in order to form another vine. By these means one tree will soon form a complete vineyard, and multiply itself to any given quantity. Thus God so carefully, tenderly, and abundantly blessed the Israelites, that they increased and multiplied; and, in process of time, filled the whole land of Canaan. Vines are propagated, not only by cuttings, but by layers, seed, grafting, and inoculation.
Albert Barnes: Notes on the Bible - 1834
80:9: Thou preparedst room before it - The Hebrew word used here means properly to turn; to turn the back; then, to turn in order to look at anything; to look upon; to see; then, in Piel, to cause to turn away; to remove. Then it comes to mean to remove, or to clear from impediments so as to prepare a way Isa 40:3; Isa 57:14; Isa 62:10; Mal 3:1, and hence, to remove the impediments to planting a vine, etc.; to wit, by clearing away the trees, brush, stones, etc. Compare Isa 5:2. Here it means that the hindrances in planting the vine were taken out of the way; that is, God removed the pagan so that there was room then to establish his own people.
And didst cause it to take deep root - Hebrew, "And didst cause it to root roots;" that is, Its roots struck deep into the soil, and the plant became firm.
And it filled the land - Its branches ran everywhere, so as to fill the whole land. See the notes at Isa 16:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:9: preparedst: Psa 105:44; Exo 23:28-30; Jos 23:13-15, Jos 24:12; Neh 9:22-25
to take: Isa 27:6, Isa 37:31; Jer 12:2
and it: Kg1 4:20, Kg1 4:25; Ch1 21:5, Ch1 27:23, Ch1 27:24
John Gill
80:9 Thou preparedst room before it,.... By sending the hornet before the Israelites, and driving the Canaanites out of the land, Ex 23:28 and so the Targum,
"thou didst remove from before thee the Canaanites;''
which made way and room for them: and thus the Lord prepared room for his interest, church, and people, in the Gentile world, in the first times of Christianity, by sending the Gospel into all parts of it, and making it successful, and still there is room, Lk 14:22.
and didst cause it to take deep root; which denotes the settlement of the people of Israel in Canaan, in church and state, as a body ecclesiastic and politic; so believers, being rooted in Christ, are grounded, settled, and established in him, and in a Gospel church state, and so become fruitful; see Col 2:7.
and it filled the land; with people, who, in the days of Solomon, were as the sand of the sea, 3Kings 4:20 and so the Gentile world was filled with Christian converts in the first times of the Gospel; and the interest and church of Christ will fill the whole world another day, Is 11:9.
John Wesley
80:9 Preparedst - Thou didst root out the idolatrous nations. Deep root - Thou gavest them a firm settlement.
79:1079:10: եւ առաջնորդեցեր նմա։ Հաստատեցեր զարմատս նորա եւ ելից զերկիր.
10 Առաջնորդեցիր նրան, հաստատուն դարձրիր նրա արմատները, եւ այն լցրեց երկիրը:
9 Անոր առջեւէն տե՛ղ պատրաստեցիր, Անոր արմատները հաստատեցիր Եւ անիկա երկիրը լեցուց։
եւ առաջնորդեցեր նմա, հաստատեցեր զարմատս նորա եւ ելից զերկիր:

79:10: եւ առաջնորդեցեր նմա։ Հաստատեցեր զարմատս նորա եւ ելից զերկիր.
10 Առաջնորդեցիր նրան, հաստատուն դարձրիր նրա արմատները, եւ այն լցրեց երկիրը:
9 Անոր առջեւէն տե՛ղ պատրաստեցիր, Անոր արմատները հաստատեցիր Եւ անիկա երկիրը լեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
79:979:10 очистил для нее место, и утвердил корни ее, и она наполнила землю.
79:10 ὡδοποίησας οδοποιεω in front; before αὐτῆς αυτος he; him καὶ και and; even κατεφύτευσας καταφυτευω the ῥίζας ριζα root αὐτῆς αυτος he; him καὶ και and; even ἐπλήσθη πληθω fill; fulfill ἡ ο the γῆ γη earth; land
79:10 לָ֤מָּה׀ lˈāmmā לָמָה why יֹאמְר֣וּ yōmᵊrˈû אמר say הַ ha הַ the גֹּויִם֮ ggôyim גֹּוי people אַיֵּ֪ה ʔayyˈē אַיֵּה where אֱֽלֹהֵ֫יהֶ֥ם ʔˈᵉlōhˈêhˌem אֱלֹהִים god(s) יִוָּדַ֣ע yiwwāḏˈaʕ ידע know בַּב *ba בְּ in †† * הַ the גֹּויִ֣םגיים *ggôyˈim גֹּוי people לְ lᵊ לְ to עֵינֵ֑ינוּ ʕênˈênû עַיִן eye נִ֝קְמַ֗ת ˈniqmˈaṯ נְקָמָה vengeance דַּֽם־ dˈam- דָּם blood עֲבָדֶ֥יךָ ʕᵃvāḏˌeʸḵā עֶבֶד servant הַ ha הַ the שָּׁפֽוּךְ׃ ššāfˈûḵ שׁפך pour
79:10. praeparasti ante faciem eius et stabilisti radices eius et implevit terramThou wast the guide of its journey in its sight: thou plantedst the roots thereof, and it filled the land.
9. Thou preparedst before it, and it took deep root, and filled the land.
79:10. Let them not say among the Gentiles, “Where is their God?” And may your name become known among the nations before our eyes. For the retribution of your servants’ blood, which has been poured out:
79:10. Wherefore should the heathen say, Where [is] their God? let him be known among the heathen in our sight [by] the revenging of the blood of thy servants [which is] shed.
Thou preparedst [room] before it, and didst cause it to take deep root, and it filled the land:

79:10 очистил для нее место, и утвердил корни ее, и она наполнила землю.
79:10
ὡδοποίησας οδοποιεω in front; before
αὐτῆς αυτος he; him
καὶ και and; even
κατεφύτευσας καταφυτευω the
ῥίζας ριζα root
αὐτῆς αυτος he; him
καὶ και and; even
ἐπλήσθη πληθω fill; fulfill
ο the
γῆ γη earth; land
79:10
לָ֤מָּה׀ lˈāmmā לָמָה why
יֹאמְר֣וּ yōmᵊrˈû אמר say
הַ ha הַ the
גֹּויִם֮ ggôyim גֹּוי people
אַיֵּ֪ה ʔayyˈē אַיֵּה where
אֱֽלֹהֵ֫יהֶ֥ם ʔˈᵉlōhˈêhˌem אֱלֹהִים god(s)
יִוָּדַ֣ע yiwwāḏˈaʕ ידע know
בַּב
*ba בְּ in
* הַ the
גֹּויִ֣םגיים
*ggôyˈim גֹּוי people
לְ lᵊ לְ to
עֵינֵ֑ינוּ ʕênˈênû עַיִן eye
נִ֝קְמַ֗ת ˈniqmˈaṯ נְקָמָה vengeance
דַּֽם־ dˈam- דָּם blood
עֲבָדֶ֥יךָ ʕᵃvāḏˌeʸḵā עֶבֶד servant
הַ ha הַ the
שָּׁפֽוּךְ׃ ššāfˈûḵ שׁפך pour
79:10. praeparasti ante faciem eius et stabilisti radices eius et implevit terram
Thou wast the guide of its journey in its sight: thou plantedst the roots thereof, and it filled the land.
9. Thou preparedst before it, and it took deep root, and filled the land.
79:10. Let them not say among the Gentiles, “Where is their God?” And may your name become known among the nations before our eyes. For the retribution of your servants’ blood, which has been poured out:
79:10. Wherefore should the heathen say, Where [is] their God? let him be known among the heathen in our sight [by] the revenging of the blood of thy servants [which is] shed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
80:10: The hills were covered -
6. The vine, carefully cultivated in a suitable soil, may be spread to any extent. In the land of Judea it formed shades under which the people not only sheltered and refreshed themselves in times of sultry heats; but it is said they even ate, drank, and dwelt under the shelter of their vines. See Kg1 4:25; Mic 4:4; 1 Maccabees 14:12. God so blessed the Jews, particularly in the days of David and Solomon, that all the neighboring nations were subdued - the Syrians, Idumeans, Philistines, Moabites, and Ammonites.
Albert Barnes: Notes on the Bible - 1834
80:10: The hills were covered with the shadow of it - That is, It made a shade, by its luxuriant foliage, on the hills in every part of the land; it seemed to cover all the hills.
And the boughs thereof were like the goodly cedars - Margin, as in Hebrew, cedars of God; that is, lofty, majestic cedars. See the notes at Psa 65:9. The reference here is to the cedars of Lebanon, among the most majestic objects known to the Hebrews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:10: goodly cedars: Heb. cedars of God, Psa 104:16
John Gill
80:10 The hills were covered with the shadow of it,.... Alluding to the land of Canaan, which was a mountainous and hilly country, at least some part of it; hence we read of the hill country of Judea, Lk 1:39 and to the nature of vines, which delight to grow on hills and mountains (p): in a figurative sense this may denote the subjection of kings and kingdoms, comparable to hills, to the Israelites in the times of David and Solomon, 2Kings 8:1 and the exaltation of the church of Christ, in the latter day, over the hills and mountains, Is 2:2. The Targum is,
"the mountains of Jerusalem were covered with the shadow of the house of the sanctuary, and of the houses of the schools:''
and the boughs thereof were like the goodly cedars; to these the righteous are compared, Ps 92:13, the Targum is,
"the doctors, the mighty preachers, who are like to the strong cedars:''
the words may be rendered, "the boughs thereof cover the goodly cedars", or "cedars of God" (q); that is, overrun and overtop the goodly cedars; alluding to vines running and growing upon high and goodly trees; and so may denote, as before, the power of Israel over the princes and potentates of the earth, comparable to cedars, the most excellent; as things most excellent have often the name of God added to them; see Ps 104:16.
(p) "Bacchus amat colles----" Virgil Georgic. l. 2. v. 113. (q) "rami ejus cedros Dei", Tigurine version; so Sept. "et ramia ejus cedri Dei", Musculus, Cocceius; "palmitibus ejus cedri altissimae operiebantur", Piscator, De Dieu; "ramis ejus opertae sunt cedri Dei", Michaelis.
John Wesley
80:10 The hills - They filled not only the fruitful valleys, but even the barren mountains.
79:1179:11: ծածկեաց զլերինս հովանի նորա, եւ բարունակք նորա զմայր Աստուծոյ[7215]։ [7215] Ոմանք.Եւ բարունակ նորա զմայրս Աստուծոյ։
11 Նրա ստուերը ծածկեց լեռները, եւ նրա ճիւղը՝ Աստծու մայրիները:
10 Լեռները ծածկուեցան անոր հովանիովը Ու անոր ճիւղերը Աստուծոյ եղեւիններուն պէս եղան։
Ծածկեաց զլերինս հովանի նորա, եւ բարունակ նորա զմայրս Աստուծոյ:

79:11: ծածկեաց զլերինս հովանի նորա, եւ բարունակք նորա զմայր Աստուծոյ[7215]։
[7215] Ոմանք.Եւ բարունակ նորա զմայրս Աստուծոյ։
11 Նրա ստուերը ծածկեց լեռները, եւ նրա ճիւղը՝ Աստծու մայրիները:
10 Լեռները ծածկուեցան անոր հովանիովը Ու անոր ճիւղերը Աստուծոյ եղեւիններուն պէս եղան։
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79:1079:11 Горы покрылись тенью ее, и ветви ее как кедры Божии;
79:11 ἐκάλυψεν καλυπτω cover ὄρη ορος mountain; mount ἡ ο the σκιὰ σκια shadow; shade αὐτῆς αυτος he; him καὶ και and; even αἱ ο the ἀναδενδράδες αναδενδρας he; him τὰς ο the κέδρους κεδρος the θεοῦ θεος God
79:11 תָּ֤בֹ֣וא tˈāvˈô בוא come לְ lᵊ לְ to פָנֶיךָ֮ fāneʸḵˈā פָּנֶה face אֶנְקַ֪ת ʔenqˈaṯ אֲנָקָה sigh אָ֫סִ֥יר ʔˈāsˌîr אָסִיר prisoner כְּ kᵊ כְּ as גֹ֥דֶל ḡˌōḏel גֹּדֶל greatness זְרֹועֲךָ֑ zᵊrôʕᵃḵˈā זְרֹועַ arm הֹ֝ותֵ֗ר ˈhôṯˈēr יתר remain בְּנֵ֣י bᵊnˈê בֵּן son תְמוּתָֽה׃ ṯᵊmûṯˈā תְּמוּתָה death
79:11. operti sunt montes umbra eius et ramis illius cedri DeiThe shadow of it covered the hills: and the branches thereof the cedars of God.
10. The mountains were covered with the shadow of it, and the boughs thereof were cedars of God.
79:11. may the groans of the shackled enter before you. According to the greatness of your arm, take possession of the sons of those who have been killed.
79:11. Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die;
The hills were covered with the shadow of it, and the boughs thereof [were like] the goodly cedars:

79:11 Горы покрылись тенью ее, и ветви ее как кедры Божии;
79:11
ἐκάλυψεν καλυπτω cover
ὄρη ορος mountain; mount
ο the
σκιὰ σκια shadow; shade
αὐτῆς αυτος he; him
καὶ και and; even
αἱ ο the
ἀναδενδράδες αναδενδρας he; him
τὰς ο the
κέδρους κεδρος the
θεοῦ θεος God
79:11
תָּ֤בֹ֣וא tˈāvˈô בוא come
לְ lᵊ לְ to
פָנֶיךָ֮ fāneʸḵˈā פָּנֶה face
אֶנְקַ֪ת ʔenqˈaṯ אֲנָקָה sigh
אָ֫סִ֥יר ʔˈāsˌîr אָסִיר prisoner
כְּ kᵊ כְּ as
גֹ֥דֶל ḡˌōḏel גֹּדֶל greatness
זְרֹועֲךָ֑ zᵊrôʕᵃḵˈā זְרֹועַ arm
הֹ֝ותֵ֗ר ˈhôṯˈēr יתר remain
בְּנֵ֣י bᵊnˈê בֵּן son
תְמוּתָֽה׃ ṯᵊmûṯˈā תְּמוּתָה death
79:11. operti sunt montes umbra eius et ramis illius cedri Dei
The shadow of it covered the hills: and the branches thereof the cedars of God.
10. The mountains were covered with the shadow of it, and the boughs thereof were cedars of God.
79:11. may the groans of the shackled enter before you. According to the greatness of your arm, take possession of the sons of those who have been killed.
79:11. Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12. Евреи в Палестине размножились и границы их владений были обширны; "горы покрылись тенью", они касались гор идумейских с юга; "ветви ее как кедры", которые росли преимущественно на Ливане, северной границе Иудейского царства. "Ветви свои до моря" Средиземного, западная граница; "отрасли свои до реки" - Евфрата - восточная граница.
Adam Clarke: Commentary on the Bible - 1831
80:11: She sent out her boughs unto the sea and her branches unto the river - The Israelitish empire extended from the River Euphrates on the east to the Mediterranean Sea on the west, and from the same Euphrates on the north of the promised land to its farthest extent on the south; Syria bounding the north, and Arabia and Egypt the south. And this was according to the promises which God had made to the fathers, Exo 23:31; Deu 11:24.
Albert Barnes: Notes on the Bible - 1834
80:11: She sent out her boughs unto the sea - To the Mediterranean Sea on the one side.
And her branches - Her sucklings. The word is usually applied to little children, and means here the little branches that are nourished by the parent vine.
Unto the river - The Euphrates, for so the river usually means in the Scriptures. The Euphrates on the one side, and the Mediterranean Sea on the other, were the natural and proper boundaries of the country as promised to Abraham. See Psa 72:8; Kg1 4:21. Compare the notes at Psa 60:1-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:11: Psa 72:8; Gen 15:18; Exo 23:31; Kg1 4:21, Kg1 4:24; Ch1 18:3
Geneva 1599
80:11 She sent out her boughs unto the sea, and her branches unto the (h) river.
(h) That is, Euphrates.
John Gill
80:11 She sent out her boughs unto the sea,.... The Mediterranean, or midland sea, which was the border of the land of Canaan to the west:
and her branches unto the river; the river Euphrates, which was its border to the east; see Deut 11:24. This, in the spiritual sense of it, will have its accomplishment in the church of Christ, when he shall have dominion from sea to sea, and from the river to the ends of the earth, Ps 72:8. The Targum is,
"she sent out her disciples to the great sea, and to the river Euphrates her babes;''
or sucklings.
John Wesley
80:11 The river - They possessed the whole land, from the mid - land sea to the river Euphrates.
79:1279:12: Ձգեաց զորթ իւր մինչեւ ՚ի ծով, մինչեւ ՚ի Գետս են շառաւեղք նորա։
12 Որթատունկ իր ճիւղերը ձգեց մինչեւ ծով, իսկ բողբոջները՝ մինչեւ Եփրատ գետը:
11 Իր ճիւղերը երկնցուց մինչեւ ծովը Ու իր բարունակները՝ մինչեւ Գետը։
Ձգեաց զորթ իւր մինչեւ ի ծով, մինչեւ ի Գետ են շառաւեղք նորա:

79:12: Ձգեաց զորթ իւր մինչեւ ՚ի ծով, մինչեւ ՚ի Գետս են շառաւեղք նորա։
12 Որթատունկ իր ճիւղերը ձգեց մինչեւ ծով, իսկ բողբոջները՝ մինչեւ Եփրատ գետը:
11 Իր ճիւղերը երկնցուց մինչեւ ծովը Ու իր բարունակները՝ մինչեւ Գետը։
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79:1179:12 она пустила ветви свои до моря и отрасли свои до реки.
79:12 ἐξέτεινεν εκτεινω extend τὰ ο the κλήματα κλημα branch αὐτῆς αυτος he; him ἕως εως till; until θαλάσσης θαλασσα sea καὶ και and; even ἕως εως till; until ποταμοῦ ποταμος river τὰς ο the παραφυάδας παραφυας he; him
79:12 וְ wᵊ וְ and הָ֘שֵׁ֤ב hˈāšˈēv שׁוב return לִ li לְ to שְׁכֵנֵ֣ינוּ šᵊḵēnˈênû שָׁכֵן inhabitant שִׁ֭בְעָתַיִם ˈšivʕāṯayim שֶׁבַע seven אֶל־ ʔel- אֶל to חֵיקָ֑ם ḥêqˈām חֵיק lap חֶרְפָּ֘תָ֤ם ḥerpˈāṯˈām חֶרְפָּה reproach אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] חֵרְפ֣וּךָ ḥērᵊfˈûḵā חרף reproach אֲדֹנָֽי׃ ʔᵃḏōnˈāy אֲדֹנָי Lord
79:12. expandit comas suas usque ad mare et usque ad Flumen germina suaIt stretched forth its branches unto the sea, and its boughs unto the river.
11. She sent out her branches unto the sea, and her shoots unto the River.
79:12. And repay our neighbors sevenfold within their sinews. It is the reproach of the same ones who brought reproach against you, O Lord.
79:12. And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord.
She sent out her boughs unto the sea, and her branches unto the river:

79:12 она пустила ветви свои до моря и отрасли свои до реки.
79:12
ἐξέτεινεν εκτεινω extend
τὰ ο the
κλήματα κλημα branch
αὐτῆς αυτος he; him
ἕως εως till; until
θαλάσσης θαλασσα sea
καὶ και and; even
ἕως εως till; until
ποταμοῦ ποταμος river
τὰς ο the
παραφυάδας παραφυας he; him
79:12
וְ wᵊ וְ and
הָ֘שֵׁ֤ב hˈāšˈēv שׁוב return
לִ li לְ to
שְׁכֵנֵ֣ינוּ šᵊḵēnˈênû שָׁכֵן inhabitant
שִׁ֭בְעָתַיִם ˈšivʕāṯayim שֶׁבַע seven
אֶל־ ʔel- אֶל to
חֵיקָ֑ם ḥêqˈām חֵיק lap
חֶרְפָּ֘תָ֤ם ḥerpˈāṯˈām חֶרְפָּה reproach
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
חֵרְפ֣וּךָ ḥērᵊfˈûḵā חרף reproach
אֲדֹנָֽי׃ ʔᵃḏōnˈāy אֲדֹנָי Lord
79:12. expandit comas suas usque ad mare et usque ad Flumen germina sua
It stretched forth its branches unto the sea, and its boughs unto the river.
11. She sent out her branches unto the sea, and her shoots unto the River.
79:12. And repay our neighbors sevenfold within their sinews. It is the reproach of the same ones who brought reproach against you, O Lord.
79:12. And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord.
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Adam Clarke: Commentary on the Bible - 1831
80:12: Why hast thou broken down -
7. When a vineyard is planted, it is properly fenced to preserve it from being trodden down, or otherwise injured by beasts, and to protect the fruit from being taken by the unprincipled passenger. So God protected Jerusalem and his temple by his own almighty arm; and none of their enemies could molest them as long as they had that protection. As it was now spoiled, it was a proof that that protection had been withdrawn; therefore the psalmist addresses the Lord with, "Why hast thou broken down her hedges?" Had God continued his protection, Jerusalem would not have been destroyed.
Albert Barnes: Notes on the Bible - 1834
80:12: Why hast thou then broken down her hedges? - Why hast thou dealt with thy people as one would with a vineyard who should break down all its enclosures, and leave it open to wild beasts? The word rendered hedges means wall or enclosure. Compare the notes at Isa 5:2.
So that all they which pass by the way - All travelers; or, wild beasts. So that there is nothing to pRev_ent their coming up to the vine and plucking the grapes.
Do pluck her - Pluck, or pick off the grapes; or, if the phrase "all which pass by the way" denotes wild beasts, then the meaning is, that they eat off the leaves and branches of the vine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:12: broken: Psa 89:40, Psa 89:41; Isa 5:5, Isa 18:5, Isa 18:6; Nah 2:2; Luk 20:16
John Gill
80:12 Why hast thou then broken down her hedges,.... After having done all this for her; which signifies the Lord's removing his presence, power, and protection, from Israel; which were the hedge he set about them, and by which they were secured and defended from their enemies; but these being gone, they became an easy prey to them; see Job 1:10, the hedge about the church and people of God are the angels that encamp about them; salvation, which is as walls and bulwarks to them; and the Lord himself, who is a wall of fire around them; which may be said to be broken down when he withdraws his presence, and does not exert his power in the protection of them; but suffers them to be exposed to the persecutions of men:
so that all they which pass by the way do pluck her? the hedge being broken down, all passengers and travellers plucked the fruit of the vine as they passed along, there being noticing to keep them off from it: this may denote the plunder of the Israelites by their enemies, when left of God, they fell into their hands; and the havoc persecutors make of the church of Christ, and their spoiling them of their goods and substance, when they are permitted to do it.
John Wesley
80:12 Hedges - Taken away thy protection.
Robert Jamieson, A. R. Fausset and David Brown
80:12 hedges-- (Is 5:5).
79:1379:13: Ընդէ՞ր քակեցեր զցանգ նորա, կթեն զնա անցաւորք ճանապարհի։
13 Ինչո՞ւ քանդեցիր ցանկապատը նրա, ճանապարհի անցորդները պոկոտում էին այն:
12 Ինչո՞ւ փլցուցիր անոր ցանկերը, Որ ճամբայէն բոլոր անցնողները անոր պտուղը քաղեն։
Ընդէ՞ր քակեցեր զցանգ նորա, կթեն զնա անցաւորք ճանապարհի:

79:13: Ընդէ՞ր քակեցեր զցանգ նորա, կթեն զնա անցաւորք ճանապարհի։
13 Ինչո՞ւ քանդեցիր ցանկապատը նրա, ճանապարհի անցորդները պոկոտում էին այն:
12 Ինչո՞ւ փլցուցիր անոր ցանկերը, Որ ճամբայէն բոլոր անցնողները անոր պտուղը քաղեն։
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79:1279:13 Для чего разрушил Ты ограды ее, так что обрывают ее все, проходящие по пути?
79:13 ἵνα ινα so; that τί τις.1 who?; what? καθεῖλες καθαιρεω take down; demolish τὸν ο the φραγμὸν φραγμος fence; fencing αὐτῆς αυτος he; him καὶ και and; even τρυγῶσιν τρυγαω pick αὐτὴν αυτος he; him πάντες πας all; every οἱ ο the παραπορευόμενοι παραπορευομαι travel by / around τὴν ο the ὁδόν οδος way; journey
79:13 וַ wa וְ and אֲנַ֤חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we עַמְּךָ֨׀ ʕammᵊḵˌā עַם people וְ wᵊ וְ and צֹ֥אן ṣˌōn צֹאן cattle מַרְעִיתֶךָ֮ marʕîṯeḵˈā מַרְעִית pasturage נֹ֤ודֶ֥ה nˈôḏˌeh ידה praise לְּךָ֗ llᵊḵˈā לְ to לְ lᵊ לְ to עֹ֫ולָ֥ם ʕˈôlˌām עֹולָם eternity לְ lᵊ לְ to דֹ֥ר ḏˌōr דֹּור generation וָ wā וְ and דֹ֑ר ḏˈōr דֹּור generation נְ֝סַפֵּ֗ר ˈnsappˈēr ספר count תְּהִלָּתֶֽךָ׃ tᵊhillāṯˈeḵā תְּהִלָּה praise
79:13. quare dissipasti maceriam eius et vindemiaverunt eam omnes qui transeunt per viamWhy hast thou broken down the hedge thereof, so that all they who pass by the way do pluck it?
12. Why hast thou broken down her fences, so that all they which pass by the way do pluck her?
79:13. But we are your people and the sheep of your pasture: we will give thanks to you in all ages. From generation to generation, we will announce your praise.
79:13. So we thy people and sheep of thy pasture will give thee thanks for ever: we will shew forth thy praise to all generations.
Why hast thou [then] broken down her hedges, so that all they which pass by the way do pluck her:

79:13 Для чего разрушил Ты ограды ее, так что обрывают ее все, проходящие по пути?
79:13
ἵνα ινα so; that
τί τις.1 who?; what?
καθεῖλες καθαιρεω take down; demolish
τὸν ο the
φραγμὸν φραγμος fence; fencing
αὐτῆς αυτος he; him
καὶ και and; even
τρυγῶσιν τρυγαω pick
αὐτὴν αυτος he; him
πάντες πας all; every
οἱ ο the
παραπορευόμενοι παραπορευομαι travel by / around
τὴν ο the
ὁδόν οδος way; journey
79:13
וַ wa וְ and
אֲנַ֤חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
עַמְּךָ֨׀ ʕammᵊḵˌā עַם people
וְ wᵊ וְ and
צֹ֥אן ṣˌōn צֹאן cattle
מַרְעִיתֶךָ֮ marʕîṯeḵˈā מַרְעִית pasturage
נֹ֤ודֶ֥ה nˈôḏˌeh ידה praise
לְּךָ֗ llᵊḵˈā לְ to
לְ lᵊ לְ to
עֹ֫ולָ֥ם ʕˈôlˌām עֹולָם eternity
לְ lᵊ לְ to
דֹ֥ר ḏˌōr דֹּור generation
וָ וְ and
דֹ֑ר ḏˈōr דֹּור generation
נְ֝סַפֵּ֗ר ˈnsappˈēr ספר count
תְּהִלָּתֶֽךָ׃ tᵊhillāṯˈeḵā תְּהִלָּה praise
79:13. quare dissipasti maceriam eius et vindemiaverunt eam omnes qui transeunt per viam
Why hast thou broken down the hedge thereof, so that all they who pass by the way do pluck it?
12. Why hast thou broken down her fences, so that all they which pass by the way do pluck her?
79:13. But we are your people and the sheep of your pasture: we will give thanks to you in all ages. From generation to generation, we will announce your praise.
79:13. So we thy people and sheep of thy pasture will give thee thanks for ever: we will shew forth thy praise to all generations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
13-14. Под проходящими по пути, лесным вепрем и полевым зверем разумеются враждебные соседние народы, достоянием которых стала делаться Палестина. Так, напр., Израиль в царствование Езекии погиб от ассириян, которые произвели значительные опустошения и в Иудее; при Манассии те же ассирияне напали на Иудею и отвели в плен самого царя; при Иосии было опустошение от фараона, а при преемниках Иосии стали учащаться нападения вавилонян.

Враги сравниваются с "лесным вепрем", с диким кабаном, который производил громадные опустошения в виноградниках подкапыванием лоз. Достаточно одному кабану попасть туда, и он в одну ночь губил большой виноградник.
Adam Clarke: Commentary on the Bible - 1831
80:13: The boar out of the wood - Nebuchadnezzar, king of Babylon, who was a fierce and cruel sovereign. The allusion is plain. The wild hops and buffaloes make sad havoc in the fields of the Hindoos, and in their orchards: to keep them out, men are placed at night on covered stages in the fields.
Albert Barnes: Notes on the Bible - 1834
80:13: The boar out of the wood - Men come in and ravage the land, whose character may be compared with the wild boar. The word rendered boar means simply swine. The addition of the phrase "out of the wood" determines its meaning here, and shows that the reference is to wild or untamed swine; swine that roam the woods - an animal always extremely fierce and savage.
Doth waste it - The word used here occurs nowhere else. It means to cut down or cut off; to devour; to lay waste.
And the wild beast of the field - Of the unenclosed field; or, that roams at large - such as lions, panthers, tigers, wolves. The word here used - זיז zı̂ yz - occurs besides only in Psa 50:11; and Isa 66:11. In Isa 66:11, it is rendered abundance.
Doth devour it - So the people from abroad consumed all that the land produced, or thus they laid it waste.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:13: The boar: This wild boar, chazir, is the parent stock of our domestic hog. He is much smaller, but stronger, and more undaunted, colour, an iron grey inclining to black; snout, longer than that of the common breed. ears comparatively short; tusks, very formidable; and habits, fierce and savage. He is particularly destructive to corn-fields and vineyards. 2Kings 18:1-19:37, 24:1-25:30; ch2 32:1-33, ch2 36:1-23; Jer 4:7, Jer 39:1-3; Jer 51:34, Jer 52:7, Jer 52:12-14
Geneva 1599
80:13 The (i) boar out of the wood doth waste it, and the wild beast of the field doth devour it.
(i) That is, they who hate our religion, as well as they who hate our persons.
John Gill
80:13 The boar out of the wood doth waste it,.... As Shalmaneser, king of Assyria, who carried the ten tribes captive; the title of this psalm in the Septuagint version is, a psalm for the Assyrian. Vitringa, on Is 24:2 interprets this of Antiochus Epiphanes, to whose times he thinks the psalm refers; but the Jews (r) of the fourth beast in Dan 7:7, which designs the Roman empire: the wild boar is alluded to, which lives in woods and forests (s), and wastes, fields, and vineyards:
and the wild beast of the field doth devour it; as Nebuchadnezzar, king of Babylon, who carried the two tribes captive, and who for a while lived among and lived as the beasts of the field; both these, in their turns, wasted and devoured the people of Israel; see Jer 50:17. Jarchi interprets this of Esau or Edom, that is, Rome; and says the whole of the paragraph respects the Roman captivity; that is, their present one; but rather the words describe the persecutors of the Christian church in general, comparable to wild boars and wild beasts for their fierceness and cruelty; and perhaps, in particular, Rome Pagan may be pointed at by the one, and Rome Papal by the other; though the latter is signified by two beasts, one that rose out of the sea, and the other out of the earth; which have made dreadful havoc of the church of Christ, his vine, and have shed the blood of the saints in great abundance; see Rev_ 12:3, unless we should rather by the one understand the pope, and by the other the Turk, as the Jews interpret them of Esau and of Ishmael.
(r) Gloss. in T. Bab. Pesachim, fol. 118. 2. (s) Homer. Odyss. xix. v. 439.
Robert Jamieson, A. R. Fausset and David Brown
80:13 The boar--may represent the ravaging Assyrian and
the wild beast--other heathen.
79:1479:14: Ապականեաց զնա խոզ անտառի, եւ երէ վայրի արածեցաւ ՚ի նմա։
14 Ապականեց նրան խոզն անտառի, եւ վայրի երէն արածեց նրա մէջ:
13 Անտառին խոզը ապականեց զանիկա Ու դաշտի գազանները կերան զանիկա։
Ապականեաց զնա խոզ անտառի, եւ երէ վայրի արածեցաւ ի նմա:

79:14: Ապականեաց զնա խոզ անտառի, եւ երէ վայրի արածեցաւ ՚ի նմա։
14 Ապականեց նրան խոզն անտառի, եւ վայրի երէն արածեց նրա մէջ:
13 Անտառին խոզը ապականեց զանիկա Ու դաշտի գազանները կերան զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
79:1379:14 Лесной вепрь подрывает ее, и полевой зверь объедает ее.
79:14 ἐλυμήνατο λυμαινομαι ravage αὐτὴν αυτος he; him σῦς συς from; out of δρυμοῦ δρυμος and; even μονιὸς μονιος wild κατενεμήσατο κατανεμω he; him
79:14. vastavit eam aper de silva et omnes bestiae agri depastae sunt eamThe boar out of the wood hath laid it waste: and a singular wild beast hath devoured it.
13. The boar out of the wood doth ravage it, and the wild beasts of the field feed on it.
The boar out of the wood doth waste it, and the wild beast of the field doth devour it:

79:14 Лесной вепрь подрывает ее, и полевой зверь объедает ее.
79:14
ἐλυμήνατο λυμαινομαι ravage
αὐτὴν αυτος he; him
σῦς συς from; out of
δρυμοῦ δρυμος and; even
μονιὸς μονιος wild
κατενεμήσατο κατανεμω he; him
79:14. vastavit eam aper de silva et omnes bestiae agri depastae sunt eam
The boar out of the wood hath laid it waste: and a singular wild beast hath devoured it.
13. The boar out of the wood doth ravage it, and the wild beasts of the field feed on it.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
80:14: Return - O God of hosts - Thou hast abandoned us, and therefore our enemies have us in captivity. Come back to us, and we shall again be restored.
Behold, and visit this vine - Consider the state of thy own people, thy own worship, thy own temple. Look down! Let thine eye affect thy heart.
Albert Barnes: Notes on the Bible - 1834
80:14: Return, we beseech thee, O God of hosts - Again come and visit thy people; come back again to thy forsaken land. This is language founded on the idea that God had withdrawn from the land, or had forsaken it; that he had left his people without a protector, and had left them exposed to the ravages of fierce foreign enemies. It is language which will describe what seems often to occur when the church is apparently forsaken; when there are no cheering tokens of the divine presence; and when the people of God, discouraged, seem themselves to be forsaken by him. Compare Jer 14:8.
Look down from heaven - The habitation of God. As if he did not now see his desolate vineyard, or regard it. The idea is, that if he would look upon it, he would pity it, and would come to its relief.
And behold, and visit this vine - It is a visitation of mercy and not of wrath that is asked; the coming of one who is able to save, and without whose coming there could be no deliverance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:14: Return: Psa 7:7, Psa 90:13; Isa 63:15, Isa 63:17; Joe 2:14; Mal 3:7; Act 15:16
look down: Psa 33:13; Isa 63:15; Lam 3:50; Dan 9:16-19
Geneva 1599
80:14 Return, we beseech thee, O God of hosts: look down (k) from heaven, and behold, and visit this vine;
(k) They gave no place to temptation, knowing that even though there was no help in earth, yet God was able to help them from heaven.
John Gill
80:14 Return, we beseech thee, O God of hosts,.... The Lord had been with his vine, the people of Israel, when he brought them out of Egypt, and planted and settled them in the land of Canaan, and made them a flourishing people; but had departed from them when he suffered the hedges about them to be broken down, and the boar and wild beast to enter and devour them; and here he is entreated to return and restore them to their former prosperity. So the Lord sometimes departs from his church and people, and hides his face from them; and may be said to return, when he manifests himself, shows his face and his favour again, and grants his gracious presence, than which nothing is more desirable; and if he, the Lord of hosts and armies, above and below, is with his people, none can be against them to their hurt; they have nothing to fear from any enemy:
look down from heaven: the habitation of his holiness, the high and holy place where he dwells, and his throne is, from whence he takes a survey of men and things; where he now was at a distance from his people, being returned to his place in resentment, and covered himself with a cloud from their sight; and from whence it would be a condescension in him to look on them on earth, so very undeserving of a look of love and mercy from him:
and behold; the affliction and distress his people were in, as he formerly beheld the affliction of Israel in Egypt, and sympathized with them, and brought them out of it:
and visit this vine; before described, for whom he had done such great things, and now was in such a ruinous condition; the visit desired is in a way of mercy and kind providence; so the Targum,
"and remember in mercies this vine;''
so the Lord visits his chosen people by the mission and incarnation of his Son, and by the redemption of them by him, and by the effectual calling of them by his Spirit and grace through the ministration of the Gospel; and which perhaps may, in the mystical sense, be respected here; see Lk 1:68.
Robert Jamieson, A. R. Fausset and David Brown
80:14 visit this vine--favorably (Ps 8:4).
79:1579:15: Աստուած զօրութեանց դա՛րձ հայեա՛ց յերկնից եւ տե՛ս, ա՛յց արա այգւոյս այսմիկ
15 Զօրութիւնների՛ Աստուած, դարձի՛ր, նայի՛ր երկնքից ու տե՛ս, այցելի՛ր այս որթատունկին,
14 Ո՛վ զօրաց Աստուած, կ’աղաչե՛մ, դարձի՛ր. Նայէ՛ երկնքէն ու տե՛սՈւ այցելէ՛ այս որթատունկին
Աստուած զօրութեանց, դարձ հայեաց յերկնից եւ տես, այց արա այգւոյս այսմիկ:

79:15: Աստուած զօրութեանց դա՛րձ հայեա՛ց յերկնից եւ տե՛ս, ա՛յց արա այգւոյս այսմիկ
15 Զօրութիւնների՛ Աստուած, դարձի՛ր, նայի՛ր երկնքից ու տե՛ս, այցելի՛ր այս որթատունկին,
14 Ո՛վ զօրաց Աստուած, կ’աղաչե՛մ, դարձի՛ր. Նայէ՛ երկնքէն ու տե՛սՈւ այցելէ՛ այս որթատունկին
zohrab-1805▾ eastern-1994▾ western am▾
79:1479:15 Боже сил! обратись же, призри с неба, и воззри, и посети виноград сей;
79:15 ὁ ο the θεὸς θεος God τῶν ο the δυνάμεων δυναμις power; ability ἐπίστρεψον επιστρεφω turn around; return δή δη in fact ἐπίβλεψον επιβλεπω look on ἐξ εκ from; out of οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἰδὲ οραω view; see καὶ και and; even ἐπίσκεψαι επισκεπτομαι visit; inspect τὴν ο the ἄμπελον αμπελος vine ταύτην ουτος this; he
79:15. Deus exercituum revertere obsecro respice de caelo et vide et visita vineam hancTurn again, O God of hosts, look down from heaven, and see, and visit this vineyard:
14. Turn again, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine,
Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine:

79:15 Боже сил! обратись же, призри с неба, и воззри, и посети виноград сей;
79:15
ο the
θεὸς θεος God
τῶν ο the
δυνάμεων δυναμις power; ability
ἐπίστρεψον επιστρεφω turn around; return
δή δη in fact
ἐπίβλεψον επιβλεπω look on
ἐξ εκ from; out of
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἰδὲ οραω view; see
καὶ και and; even
ἐπίσκεψαι επισκεπτομαι visit; inspect
τὴν ο the
ἄμπελον αμπελος vine
ταύτην ουτος this; he
79:15. Deus exercituum revertere obsecro respice de caelo et vide et visita vineam hanc
Turn again, O God of hosts, look down from heaven, and see, and visit this vineyard:
14. Turn again, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine,
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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
15. "Обратись" - взгляни милостиво, защити.
Adam Clarke: Commentary on the Bible - 1831
80:15: The vineyard which thy right hand hath planted - Thy holy and pure worship which thy Almighty power had established in this city.
And the branch - thou madest strong for thy self - The original ועל בן veal ben, "and upon the Son whom thou hast strengthened for thyself." Many have thought that the Lord Jesus is meant. And so the Chaldee understood it, as it translates the passage thus: ועל מלכא משיחא veal Malca Meshicha, And upon the King Messiah, whom thou hast strengthened for thyself." The Syriac, Vulgate, Septuagint, Ethiopic, and Arabic, have, "the Son of man,' as in the seventeenth verse. Eighteen of Kennicott's and De Rossi's MSS. have בן אדם ben Adam, "Son of man," and as the Versions have all the same reading, it was probably that of the original copies. As Christ seems here to be intended, this is the first place in the Old Testament where the title Son of man is applied to him. The old Psalter understands this of setting Christ at the right hand of God.
Albert Barnes: Notes on the Bible - 1834
80:15: And the vineyard ... - Gesenius renders this as a verb: "Protect;" that is, "Protect or defend what thy right hand hath planted." So the Septuagint renders it κατάρτισαι katartisai - and the Vulgate, perfice, fit, prepare, order. Prof. Alexander renders it sustain. DeWette, "Guard what thy right hand hath planted." This is doubtless the true idea. It is a prayer that God would guard, sustain, defend what he had planted; to wit, the vine which he had brought out of Egypt, Psa 80:8.
And the branch - literally, the son; that is, the offspring or shoots of the vine. Not merely the original plant - the parent stock - but all the branches which had sprung from it and which had spread themselves over the land.
That thou madest strong for thyself - Thou didst cause it to grow so vigorously for thine own use or honor. On that account, we now call on thee to defend what is thine own.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:15: vineyard: Psa 80:8; Isa 5:1, Isa 5:2; Jer 2:21; Mar 12:1; Joh 15:1
the branch: Or, "the Son," ben, or as 18 manuscripts, LXX, Vulgate, Syriac, Arabic, and Ethiopic read, ben adam, "Son of man;" which the Targumist renders makla mesheecha, "the King Messiah." Psa 89:21; Isa 11:1, Isa 49:5; Jer 23:5, Jer 23:6; Eze 17:22-24; Zac 3:8, Zac 6:12
Geneva 1599
80:15 And the vineyard which thy right hand hath planted, and the branch [that] thou madest (l) strong for thyself.
(l) So that no power can prevail against it, and which as a young bud you raised up again as out of the burnt ashes.
John Gill
80:15 And the vineyard which thy right hand hath planted,.... The word "Cannah" is only used in this place, and the first letter of it is larger than usual, to keep in perpetual remembrance, as is thought by some (t), the bringing of this vine out of Egypt, and the great things done for it in the land of Israel; and the letter, being crooked, may denote the oppression of this vine by various calamities. The Targum renders the word, a branch or shoot; and Kimchi, according to the scope of the place, a plant; and observes, that others interpret it an habitation or dwelling place; and so may be understood of Jerusalem, or the temple. Aben Ezra takes it to be an adjective, and to signify "prepared" or "established", which is said of this vine, Ps 80:9. It is an Egyptian word used by the psalmist, treating of the vine brought out of Egypt, and signifies a plant; hence the ivy is by the Greeks called the plant of Osiris (u); the clause carries in it a reason or argument, enforcing the above petition, taken from this vine being of the Lord's planting, as in Ps 80:8 and therefore his own honour and glory were concerned in it:
and the branch that thou madest strong for thyself: meaning the same thing, and the same people whom he confirmed in the land of Canaan, and made strong for his service and glory. The word (w) translated "branch" signifies a son, as Israel was, to the Lord, son and firstborn. The Targum understands it of Christ, and paraphrases it thus,
"and for the King Messiah, whom thou hast strengthened for thyself;''
that is, for the sake of Christ, whom thou hast appointed to work out the salvation of thy people by his great strength, and who was to come from this vine, or descend from Israel; for the sake of him destroy it not, nor suffer it to be destroyed; and is the same with the Son of man, Ps 80:17, and so it is read in a manuscript.
(t) Vid. Buxtorf. Tiberias, c. 14. (u) Plutarch de lsid. & Osir. (w) "super filium", V. L. Pagninus, Montanus, Musculus; "propter filium", Junius & Tremellius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
80:15 And the vineyard--or, "And protect or guard what thy right hand," &c.
the branch--literally, "over the Son of man," preceding this phrase, with "protect" or "watch."
for thyself--a tacit allusion to the plea for help; for
79:1679:16: եւ դարման տա՛ր սմա զոր տնկեաց աջ քո։ ՚Ի վերայ որդւոյ մարդոյ զոր զօրացուցեր զնա ՚ի քեզ,
16 եւ խնա՛մք տար նրան, որին տնկեց Աջը քո, նաեւ մարդու որդուն, որին դու զօրացրիր քեզնով:
15 Որ քու աջ ձեռքովդ տնկեցիր Ու արմատը՝ որ քեզի համար զօրացուցիր։
եւ դարման տար սմա զոր տնկեաց աջ քո, ի վերայ որդւոյ մարդոյ` զոր զօրացուցեր զնա ի քեզ:

79:16: եւ դարման տա՛ր սմա զոր տնկեաց աջ քո։ ՚Ի վերայ որդւոյ մարդոյ զոր զօրացուցեր զնա ՚ի քեզ,
16 եւ խնա՛մք տար նրան, որին տնկեց Աջը քո, նաեւ մարդու որդուն, որին դու զօրացրիր քեզնով:
15 Որ քու աջ ձեռքովդ տնկեցիր Ու արմատը՝ որ քեզի համար զօրացուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
79:1579:16 охрани то, что насадила десница Твоя, и отрасли, которые Ты укрепил Себе.
79:16 καὶ και and; even κατάρτισαι καταρτιζω repair; outfit αὐτήν αυτος he; him ἣν ος who; what ἐφύτευσεν φυτευω plant ἡ ο the δεξιά δεξιος right σου σου of you; your καὶ και and; even ἐπὶ επι in; on υἱὸν υιος son ἀνθρώπου ανθρωπος person; human ὃν ος who; what ἐκραταίωσας κραταιοω have dominion σεαυτῷ σεαυτου of yourself
79:16. et radicem quam plantavit dextera tua et filium quem confirmasti tibiAnd perfect the same which thy right hand hath planted: and upon the son of man whom thou hast confirmed for thyself.
15. And the stock which thy right hand hath planted, and the branch that thou madest strong for thyself.
And the vineyard which thy right hand hath planted, and the branch [that] thou madest strong for thyself:

79:16 охрани то, что насадила десница Твоя, и отрасли, которые Ты укрепил Себе.
79:16
καὶ και and; even
κατάρτισαι καταρτιζω repair; outfit
αὐτήν αυτος he; him
ἣν ος who; what
ἐφύτευσεν φυτευω plant
ο the
δεξιά δεξιος right
σου σου of you; your
καὶ και and; even
ἐπὶ επι in; on
υἱὸν υιος son
ἀνθρώπου ανθρωπος person; human
ὃν ος who; what
ἐκραταίωσας κραταιοω have dominion
σεαυτῷ σεαυτου of yourself
79:16. et radicem quam plantavit dextera tua et filium quem confirmasti tibi
And perfect the same which thy right hand hath planted: and upon the son of man whom thou hast confirmed for thyself.
15. And the stock which thy right hand hath planted, and the branch that thou madest strong for thyself.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. "Отрасли", - т. е. народ еврейский, как отросток от корня, избранного Богом, т. е. Авраама.
Albert Barnes: Notes on the Bible - 1834
80:16: It is burned with fire - That is, the vineyard. This is a description of the desolations that had come upon the nation, such as would come upon a vineyard if it were consumed by fire.
It is cut down - It has been made desolate by fire and by the axe.
They perish at the rebuke of thy countenance - At the frown on thy face, as if God has only to look upon people in anger, and they perish. The word they refers to those who were represented by the vine which had been brought out of Egypt - the people of the land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:16: burned: Psa 79:5; Isa 27:11; Eze 20:47, Eze 20:48; Joh 15:6
perish: Psa 39:11, Psa 76:6, Psa 76:7, Psa 90:7; Th2 1:9
Geneva 1599
80:16 [It is] burned with fire, [it is] cut down: they perish at the (m) rebuke of thy countenance.
(m) Only when you are angry and not of the sword of the enemy.
John Gill
80:16 It is burnt with fire, it is cut down,.... That is, the vine of Israel, and the branch before spoken of, alluding to a vine, and its branches; which, when become unprofitable, are cut down or cut off, and cast into the fire; see Jn 15:6, so Jerusalem and the temple were burnt with fire by Nebuchadnezzar, and afterwards by Vespasian:
they perish at the rebuke of thy countenance; that is, the Israelites, signified by the vine, whose destruction was owing to the wrath of God upon them for their sins; he frowned upon them, and rebuked them in his hot displeasure, and to that their ruin was owing; others were only instruments in his hands. Some understand this as a wish or imprecation, let them that cut down the vine, and burn it with fire, perish at the rebuke of thy countenance; see Ps 68:1, so the Targum.
John Wesley
80:16 They - Thy people, signified by the vine. So now he passes from the metaphor to the thing designed by it.
Robert Jamieson, A. R. Fausset and David Brown
80:16 it--the "vine" or
they--the "people" are suffering from Thy displeasure.
79:1779:17: այրեցեա՛լ ՚ի հուր, աւերեալ, եւ ՚ի սաստէ քումմէ կորիցէ[7216]։ [7216] Ոմանք.՚Ի հուր, եւ աւերեալ. ՚ի սաստէ քումմէ։
17 Այլապէս, հրով վառուած ու աւերուած, պիտի կորչեն քո խստութիւնից:
16 Թող անոնք կրակով այրուին ու կտրուին, Քու սաստէդ թող կորնչին։
Այրեցեալ ի հուր եւ աւերեալ, ի սաստէ քումմէ կորիցեն:

79:17: այրեցեա՛լ ՚ի հուր, աւերեալ, եւ ՚ի սաստէ քումմէ կորիցէ[7216]։
[7216] Ոմանք.՚Ի հուր, եւ աւերեալ. ՚ի սաստէ քումմէ։
17 Այլապէս, հրով վառուած ու աւերուած, պիտի կորչեն քո խստութիւնից:
16 Թող անոնք կրակով այրուին ու կտրուին, Քու սաստէդ թող կորնչին։
zohrab-1805▾ eastern-1994▾ western am▾
79:1679:17 Он пожжен огнем, обсечен; от прещения лица Твоего погибнут.
79:17 ἐμπεπυρισμένη εμπυριζω fire καὶ και and; even ἀνεσκαμμένη ανασκαπτω from; away ἐπιτιμήσεως επιτιμησις the προσώπου προσωπον face; ahead of σου σου of you; your ἀπολοῦνται απολλυμι destroy; lose
79:17. succensam igni et deramatam ab increpatione faciei tuae pereantThings set on fire and dug down shall perish at the rebuke of thy countenance.
16. It is burned with fire, it is cut down: they perish at the rebuke of thy countenance.
It is burned with fire, [it is] cut down: they perish at the rebuke of thy countenance:

79:17 Он пожжен огнем, обсечен; от прещения лица Твоего погибнут.
79:17
ἐμπεπυρισμένη εμπυριζω fire
καὶ και and; even
ἀνεσκαμμένη ανασκαπτω from; away
ἐπιτιμήσεως επιτιμησις the
προσώπου προσωπον face; ahead of
σου σου of you; your
ἀπολοῦνται απολλυμι destroy; lose
79:17. succensam igni et deramatam ab increpatione faciei tuae pereant
Things set on fire and dug down shall perish at the rebuke of thy countenance.
16. It is burned with fire, it is cut down: they perish at the rebuke of thy countenance.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
80:17: The man of thy right hand - The only person who can be said to be at the right hand of God as intercessor, is Jesus the Messiah. Let him become our Deliverer: appoint him for this purpose, and let his strength be manifested In our weakness! By whom are the Jews to be restored, if indeed they ever be restored to their own land, but by Jesus Christ? By Him alone can they find mercy; through Him alone can they ever be reconciled to God.
Albert Barnes: Notes on the Bible - 1834
80:17: Let thy hand be upon the man of thy right hand - Luther renders this, "Let thy hand guard the folks of thy right hand, and the people whom thou hast powerfully chosen." The right hand is the place of honor; and the phrase "the man of thy right hand" means one who occupies such a position of honor. The phrase "Let thy hand be upon" is ambiguous. It may denote either favor or wrath; let it be upon him either to protect him, or to punish him. The connection, however, evidently demands the former interpretation, for it is in reference to the "man whom God had made strong for himself." The allusion is either
(a) to some individual man whom God had raised up to honor, as a prince or ruler of the people; or
(b) to the people as such - as Luther understands it.
Most probably the former is the correct interpretation; and the prayer is, that God would interpose in behalf of the ruler of the people - the king of the nation - whom he had exalted to so high honor, and whom he had placed in such a position of responsibility; that he would now endow him properly for his work; that he would give him wisdom in counsel, and valor in battle, in order that the nation might be delivered from its foes. It is, therefore, a prayer for the civil and military ruler of the land, that God would give him grace, firmness, and wisdom, in a time of great emergency. Prof. Alexander strangely supposes that this refers to the Messiah.
Upon the son of man - This means simply man, the language being varied for the sake of poetry. Compare the notes at Psa 8:4. It is true that the appellation "the Son of man" was a favorite designation which the Lord Jesus applied to himself to denote that he was truly a man, and to indicate his connection with human nature; but the phrase is often used merely to denote a man. Here it refers to the king or civil ruler.
Whom thou madest strong for thyself - The man whom thou hast raised up to that exalted station, and whom thou hast endowed to do a work for thee in that station. A magistrate is a servant and a representative of God, appointed to do a work for him - not for himself. See Rom 13:1-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:17: Psa 80:15, Psa 89:21, Psa 110:1; Isa 53:5; Dan 7:13, Dan 7:14; Joh 5:21-29
Geneva 1599
80:17 Let thy hand be upon the (n) man of thy right hand, upon the son of man [whom] thou madest strong for thyself.
(n) That is, on this vine or people, whom you have planted with your right hand, that they should be as one man or one body
John Gill
80:17 Let thy hand be upon the man of thy right hand,.... Which some understand of the people of Israel in general, beloved, supported, and strengthened, by the Lord: and others of the then king of Israel, or Judah, the vinedresser, or keeper of the vineyard under God; praying that he might be directed, supported, and protected, by the Lord; but it seems better to understand it with R. Obadiah on the place, and Abarbinel (x) of the Messiah; and so Aben Ezra interprets it either of Israel, or of Messiah the son of Ephraim. Christ is called the "man", though as yet he was not really man, because it was purposed and promised that he should; and he had agreed to become man, and had appeared often in an human form; and it was certain that he would be incarnate: and also the man of God's "right hand", which is expressive of the power of God, because by him, who, in time, became man, even the Son of God, the world, and all things in it, were made; and by him all things are upheld in their being; by him his people were to be redeemed, and have been redeemed from all their enemies; and by him they are upheld, kept, and preserved from a final and total falling away, and will be raised at the last day: and the phrase may design the support and strength the human nature of Christ, which was weak in itself, was to have, and had, not only from its union in the Son of God, but from God the Father; who promised and gave support and strength to it, under all the sufferings endured in it: to which may be added, that this phrase is expressive of love and affection; so Benjamin had his name, which signifies the son of the right hand, from the great affection of his father; so Christ is the Son of God's love, his dear and well beloved Son; as appears by hiding nothing from him, by putting all things into his hands, and appointing him the Head and Saviour of his people, and the Judge of the world; and his love to him is a love of complacency and delight, is everlasting and unchangeable: moreover, he may be so called, because he was to be, and now is, exalted at the right hand of God, in human nature, as a Prince and Saviour, above angels, authorities, and powers, and above every name whatever: and the prayer is either that the hand of vindictive justice might not be upon the vine, or the church of God, but upon Christ their surety, who was able to bear it, and had engaged to do it; or the hand of divine power and support might be upon him, to strengthen him for the work of redemption and salvation, that so that might prosper in his hand; and the hand of love, grace, and mercy, might be turned upon his people: it is added,
upon the son of man, whom thou madest strong for thyself; for the accomplishment of his purposes, promises, and covenant, for the bringing about the salvation of his own people, and for ends of his own glory: the same person is here meant as before; and his being called "the Son of Man", which is a very usual phrase for Christ in the New Testament, and which seems to be taken from hence, and from Dan 7:13, shows that he could not be really from eternity, since he was to be the Son of Man, as he was, of Abraham, David, &c.
(x) Mashmiah Jeshuah, fol. 81. 2.
John Wesley
80:17 Be - To protect and strengthen him. Right - hand - Benjamin signifies the son of the right hand, a dearly beloved son, as Benjamin was to Jacob. Son of man - The people of Israel, who are often spoken of as one person, as God's son and first - born.
Robert Jamieson, A. R. Fausset and David Brown
80:17 thy hand . . . upon--that is, strengthen (Ezra 7:6; Ezra 8:22).
man of . . . hand--may allude to Benjamin (Gen 35:18). The terms in the latter clause correspond with those of Ps 80:15, from "and the branch," &c., literally, and confirm the exposition given above.
79:1879:18: Եղիցի ձեռն քո ՚ի վերայ առն, աջ քո ՚ի վերայ որդւոյ մարդոյ զոր զօրացուցեր զնա ՚ի քեզ։
18 Քո ձեռքը թող լինի մարդու վրայ, քո աջը՝ այն մարդու որդու վրայ, որին դու զօրացրիր քեզնով:
17 Թող քու ձեռքդ մարդուն վրայ ըլլայ Ու քու աջ ձեռքդ մարդու որդիին վրայ, որ քեզի համար զօրացուցիր։
Եղիցի ձեռն քո ի վերայ առն, աջ քո ի վերայ որդւոյ մարդոյ` զոր զօրացուցեր զնա ի քեզ:

79:18: Եղիցի ձեռն քո ՚ի վերայ առն, աջ քո ՚ի վերայ որդւոյ մարդոյ զոր զօրացուցեր զնա ՚ի քեզ։
18 Քո ձեռքը թող լինի մարդու վրայ, քո աջը՝ այն մարդու որդու վրայ, որին դու զօրացրիր քեզնով:
17 Թող քու ձեռքդ մարդուն վրայ ըլլայ Ու քու աջ ձեռքդ մարդու որդիին վրայ, որ քեզի համար զօրացուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
79:1779:18 Да будет рука Твоя над мужем десницы Твоей, над сыном человеческим, которого Ты укрепил Себе,
79:18 γενηθήτω γινομαι happen; become ἡ ο the χείρ χειρ hand σου σου of you; your ἐπ᾿ επι in; on ἄνδρα ανηρ man; husband δεξιᾶς δεξιος right σου σου of you; your καὶ και and; even ἐπὶ επι in; on υἱὸν υιος son ἀνθρώπου ανθρωπος person; human ὃν ος who; what ἐκραταίωσας κραταιοω have dominion σεαυτῷ σεαυτου of yourself
79:18. fiat manus tua super virum dexterae tuae et super filium hominis quem confirmasti tibiLet thy hand be upon the man of thy right hand: and upon the son of man whom thou hast confirmed for thyself.
17. Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself.
Let thy hand be upon the man of thy right hand, upon the son of man [whom] thou madest strong for thyself:

79:18 Да будет рука Твоя над мужем десницы Твоей, над сыном человеческим, которого Ты укрепил Себе,
79:18
γενηθήτω γινομαι happen; become
ο the
χείρ χειρ hand
σου σου of you; your
ἐπ᾿ επι in; on
ἄνδρα ανηρ man; husband
δεξιᾶς δεξιος right
σου σου of you; your
καὶ και and; even
ἐπὶ επι in; on
υἱὸν υιος son
ἀνθρώπου ανθρωπος person; human
ὃν ος who; what
ἐκραταίωσας κραταιοω have dominion
σεαυτῷ σεαυτου of yourself
79:18. fiat manus tua super virum dexterae tuae et super filium hominis quem confirmasti tibi
Let thy hand be upon the man of thy right hand: and upon the son of man whom thou hast confirmed for thyself.
17. Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself.
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. "Муж десницы" - излюбленный муж, стоящий подле правой руки, был "Вениамин" (см. Втор XXXI:12). Вениамин здесь берется для обозначения всего Израильского царства. "Сын человеческий" - весь иудейский народ. Название сына ему было дано Богом еще в Египте (см. Исх VI:22; пр. Ос XI:1).

- "Которого Ты укрепил Себе" - избрал для Своего особенного руководства. Это руководство и покровительство, действительно, оказывалось Богом всему народу еврейскому за время его жизни и поселения в Палестине. Это же покровительство было источником той политической и внешней силы, которую евреи приобрели в глазах всех соседних языческих народов.

Всему еврейскому народу писатель молит Господа послать "руку", т. е. помочь.
Adam Clarke: Commentary on the Bible - 1831
80:18: So wilt not we go back from thee - We shall no more become idolaters: and it is allowed on all hands that the Jews were never guilty of idolatry after their return from the Babylonish captivity.
Quicken us - Make us alive, for we are nearly as good as dead.
We will call upon they name - We will invoke thee. Thou shalt be for ever the object of our adoration, and the center of all our hopes.
Albert Barnes: Notes on the Bible - 1834
80:18: So will not we go back from thee - That is, if thou wilt thus interpose; if thou wilt deliver the nation; if thou wilt help him whom thou hast placed over it, giving him wisdom and valor, we will hereafter be obedient to thy law; we will not apostatize from thee. It is a solemn promise or pledge of future obedience made by the psalmist as expressing the purpose of the people if God would be merciful and would withdraw his judgments; a pledge proper in itself, and often made by the Hebrew people only to be disregarded; a pledge proper for all who are in affliction, and often made in such circumstances, but, as in the case of the Hebrews, often made only to be forgotten.
Quicken us - literally, Give us life. See the notes at Eph 2:1. Restore life to us as a people; save us from ruin, and reanimate us with thy presence.
And we will call upon thy name - We will worship thee; we will be faithful in serving thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:18: So will: Psa 79:13; Joh 6:66-69; Heb 10:38, Heb 10:39
quicken: Psa 85:6, Psa 119:25, Psa 119:37, Psa 119:40, Psa 119:107, Psa 119:154, Psa 119:156; Sol 1:4; Phi 2:12, Phi 2:13; Eph 2:1-5
Geneva 1599
80:18 So will not we go back from thee: (o) quicken us, and we will call upon thy name.
(o) For no one can call on God but such as are raised up as it were from death to life, and regenerate by the Holy Spirit.
John Gill
80:18 So will not we go back from thee,.... From thy fear, as the Targum; or from thy service, as Kimchi; doing as above would encourage them to stand before the Lord, and worship him; which they could not do, if he marked their sins, and demanded satisfaction from them for them; but if he looked to his Son and their surety, and took it from him, this would encourage their faith and hope, and give them boldness in his presence, and attach them to his service:
quicken us, and we will call upon thy name; the people of God are sometimes dead and lifeless in their frames, and in the exercise of grace and discharge of duty, and have need of the quickening influences of the Spirit and grace of God; and which are necessary to a fervent calling upon the name of the Lord in prayer, and without which none will stir up themselves so to do. Kimchi interprets this of quickening, or of raising to life, from the death of the captivity; and so Abarbinel, who thinks also that it respects the resurrection of the dead in the times of the Messiah.
John Wesley
80:18 Go back - Revolt from thee to idolatry or wickedness. Quicken - Revive and restore us to our tranquility.
Robert Jamieson, A. R. Fausset and David Brown
80:18 We need quickening grace (Ps 71:20; Ps 119:25) to persevere in Thy right worship (Gen 4:26; Rom 10:11).
79:1979:19: Ո՛չ եւս ՚ի բացէ եղիցուք մեք ՚ի քէն. կեցուսցես դու զմեզ, եւ զանուն քո Տէր կարդասցուք[7217]։ [7217] Ոմանք.Ոչ եւս ՚ի բաց. կամ՝ ՚ի բացեայ եղիցուք։
19 Մենք այլեւս չենք հեռանայ քեզանից, դու պիտի փրկես մեզ, եւ մենք քո անունը պիտի ոգեկոչենք, Տէ՛ր:
18 Մենք այլեւս պիտի չդառնանք քեզմէ. Կենդանացո՛ւր մեզ ու քու անունդ պիտի կանչենք։
Ոչ եւս ի բացեայ եղիցուք մեք ի քէն. կեցուսցես դու զմեզ, եւ զանուն քո կարդասցուք:

79:19: Ո՛չ եւս ՚ի բացէ եղիցուք մեք ՚ի քէն. կեցուսցես դու զմեզ, եւ զանուն քո Տէր կարդասցուք[7217]։
[7217] Ոմանք.Ոչ եւս ՚ի բաց. կամ՝ ՚ի բացեայ եղիցուք։
19 Մենք այլեւս չենք հեռանայ քեզանից, դու պիտի փրկես մեզ, եւ մենք քո անունը պիտի ոգեկոչենք, Տէ՛ր:
18 Մենք այլեւս պիտի չդառնանք քեզմէ. Կենդանացո՛ւր մեզ ու քու անունդ պիտի կանչենք։
zohrab-1805▾ eastern-1994▾ western am▾
79:1879:19 и мы не отступим от Тебя; оживи нас, и мы будем призывать имя Твое.
79:19 καὶ και and; even οὐ ου not μὴ μη not ἀποστῶμεν αφιστημι distance; keep distance ἀπὸ απο from; away σοῦ σου of you; your ζωώσεις ζωοω us καὶ και and; even τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ἐπικαλεσόμεθα επικαλεω invoke; nickname
79:19. et non recedemus a te vivificabis nos et nomine tuo vocabimurAnd we depart not from thee, thou shalt quicken us: and we will call upon thy name.
18. So shall we not go back from thee: quicken thou us, and we will call upon thy name,
So will not we go back from thee: quicken us, and we will call upon thy name:

79:19 и мы не отступим от Тебя; оживи нас, и мы будем призывать имя Твое.
79:19
καὶ και and; even
οὐ ου not
μὴ μη not
ἀποστῶμεν αφιστημι distance; keep distance
ἀπὸ απο from; away
σοῦ σου of you; your
ζωώσεις ζωοω us
καὶ και and; even
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
ἐπικαλεσόμεθα επικαλεω invoke; nickname
79:19. et non recedemus a te vivificabis nos et nomine tuo vocabimur
And we depart not from thee, thou shalt quicken us: and we will call upon thy name.
18. So shall we not go back from thee: quicken thou us, and we will call upon thy name,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. "Оживи". Это выражение относятся к Израилю, который изображается мертвым, конечно, в политическом смысле, так как он был отведен в плен ассириянами. Эта гибель царства Израильского была злым предзнаменованием для Иудеи, уже умиравшей во время жизни писателя, почему он и молит о "милостивой руке Господа", которая бы оживила и воскресила это царства.
Adam Clarke: Commentary on the Bible - 1831
80:19: Turn as again - Redeem us from this captivity.
O Lord God of hosts - Thou who hast all power in heaven and earth, the innumerable hosts of both worlds being at thy command.
Cause thy face to shine - Let us know that thou art reconciled to us. Let us once more enjoy thy approbation. Smile upon thy poor rebels, weary of their sins, and prostrate at thy feet, imploring mercy.
And we shall be saved - From the power and oppression of the Chaldeans, from the guilt and condemnation of our sins, and from thy wrath and everlasting displeasure. Thus, O God, save Us!
Albert Barnes: Notes on the Bible - 1834
80:19: Turn us again, O Lord God of hosts ... - See Psa 80:3, note; Psa 80:7, note; Psa 80:14, note. This is the sum and the burden of the psalm. The repetition of the prayer shows the earnestness of the people, and their conviction that their only hope in their troubles was that God would interpose and bring them back again; that he would be favorable to them, and lift upon them the light of his countenance. So with all. In our backslidings, our afflictions, and our troubles, our only hope is that God will bring us back to himself; our proper place is at the throne of mercy; our pleadings should be urgent, earnest, and constant, that he will interpose and have mercy on us; our solemn purpose - our expressed and recorded pledge - should be that if we are restored to God, we will wander no more. But, alas! how much easier it is to say this than to do it; how much easier to promise than to perform; how much easier to pledge ourselves when we are in affliction that if the troubles are removed we will be faithful, than it is to carry out such a purpose when the days of prosperity return, and we are again surrounded by the blessings of health and of peace. If all people - even good people - kept the vows which they make, the world would be comparatively a pure and happy world; if the church itself would only carry out its own solemn pledges, it would indeed arise and shine, and the world would soon be filled with light and salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
80:19: Turn us: Psa 80:3, Psa 80:7; Jer 3:22, Jer 3:23
cause: Psa 80:1, Psa 27:4, Psa 27:9, Psa 31:16, Psa 44:3
John Gill
80:19 Turn us again, O Lord God of hosts,.... This is a repetition of Ps 80:3, in which may be observed an increase of the names or titles of the Divine Being: in Ps 80:3, it is only "O God"; in Ps 80:7 "O God of hosts"; and here, "Lord God of hosts"; some have thought that the doctrine of the Trinity is here suggested; which is a better thought than that of Jarchi's, who supposes that three captivities of Israel are pointed at: but as it follows,
cause thy face to shine, and we shall be saved; it appears that this was the burden of their song, being in darkness and distress, that they might have the light of God's countenance, and therefore repeat it again and again.
Robert Jamieson, A. R. Fausset and David Brown
80:19 (Compare Ps 80:3, "O God"; Ps 80:7, "O God of hosts").
79:2079:20: Աստուած զօրութեանց դարձո՛ զմեզ, երեւեցո՛ զերեսս քո ՚ի մեզ եւ կեցցուք։ Տունք. ժը̃։
20 Զօրութիւնների Տէ՛ր Աստուած, մեզ ե՛տ դարձրու, ցո՛յց տուր մեզ երեսը քո, որ ապրենք:
19 Ո՛վ Տէր, զօրա՛ց Աստուած, մեզի՛ դարձիր Եւ քու երեսդ փայլեցո՛ւր ու պիտի փրկուինք։
Տէր Աստուած զօրութեանց, դարձո զմեզ, երեւեցո զերեսս քո ի մեզ եւ կեցցուք:

79:20: Աստուած զօրութեանց դարձո՛ զմեզ, երեւեցո՛ զերեսս քո ՚ի մեզ եւ կեցցուք։ Տունք. ժը̃։
20 Զօրութիւնների Տէ՛ր Աստուած, մեզ ե՛տ դարձրու, ցո՛յց տուր մեզ երեսը քո, որ ապրենք:
19 Ո՛վ Տէր, զօրա՛ց Աստուած, մեզի՛ դարձիր Եւ քու երեսդ փայլեցո՛ւր ու պիտի փրկուինք։
zohrab-1805▾ eastern-1994▾ western am▾
79:1979:20 Господи, Боже сил! восстанови нас; да воссияет лице Твое, и спасемся!
79:20 κύριε κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the δυνάμεων δυναμις power; ability ἐπίστρεψον επιστρεφω turn around; return ἡμᾶς ημας us καὶ και and; even ἐπίφανον επιφαινω manifest τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your καὶ και and; even σωθησόμεθα σωζω save
79:20. Domine Deus exercituum converte nos et ostende faciem tuam et salvi erimusO Lord God of hosts, convert us and shew thy face, and we shall be saved.
19. Turn us again, O LORD God of hosts; cause thy face to shine, and we shall be saved.
Turn us again, O LORD God of hosts, cause thy face to shine; and we shall be saved:

79:20 Господи, Боже сил! восстанови нас; да воссияет лице Твое, и спасемся!
79:20
κύριε κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
δυνάμεων δυναμις power; ability
ἐπίστρεψον επιστρεφω turn around; return
ἡμᾶς ημας us
καὶ και and; even
ἐπίφανον επιφαινω manifest
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
καὶ και and; even
σωθησόμεθα σωζω save
79:20. Domine Deus exercituum converte nos et ostende faciem tuam et salvi erimus
O Lord God of hosts, convert us and shew thy face, and we shall be saved.
19. Turn us again, O LORD God of hosts; cause thy face to shine, and we shall be saved.
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