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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
По надписанию в еврейской, греческой и латинской Библиях псалом принадлежит сынам Кореевым. В псалме говорится о той великой славе, которая выпадет на долю Иерусалима: он сделается предметом прославления среди всех народов настолько, что славой для человека будет значиться в списках родившихся в нем и Господь особенно укрепит и будет покровительствовать ему (3, 5-6). Эта вера в будущее величие Иерусалима покоится на фактах современной писателю действительности: он сейчас может указать Раав, Вавилон, Тигр и Эфиопию среди уже воздающих ему почести (4). Такая слава Иерусалима, опиравшаяся на покровительство ему Господа и сделавшая его известным, относится ко временам Езекии, когда после чудесного уничтожения под Иерусалимом войска Синнахерима, слава о нем распространилась среди языческих народов и вызвала знаки большого внимания к нему. Тогда были посольства из Вавилона, из Тира, а Египет находился в дружественных отношениях к Иуде (2: Пар XXXII:23).

Господь любит Сион и славное будущее возвещается ему (2-3). Сейчас можно назвать несколько народов, знающих Иегову и настанет время, когда особенно почетным будет числиться среди рожденных в Иерусалиме, из которого будут исходить источники всех радостей (4-7).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The foregoing psalm was very plain and easy, but in this are things dark and hard to be understood. It is an encomium of Zion, as a type and figure of the gospel-church, to which what is here spoken is very applicable. Zion, for the temple's sake, is here preferred, I. Before the rest of the land of Canaan, as being crowned with special tokens of God's favour, ver. 1-3. II. Before any other place or country whatsoever, as being replenished with more eminent men and with a greater plenty of divine blessings, ver. 4-7. Some think it was penned to express the joy of God's people when Zion was in a flourishing state; others think it was penned to encourage their faith and hope when Zion was in ruins and was to be rebuilt after the captivity. Though no man cared for her (Jer. xxx. 17, "This is Zion whom no man seeketh after"), yet God had done great things for her, and spoken glorious things of her, which should all have their perfection and accomplishment in the gospel-church; to that therefore we must have an eye in singing this psalm.
Adam Clarke: Commentary on the Bible - 1831
The nature and glorious privileges of Zion and Jerusalem, Psa 87:1-3. No other city to be compared to this, Psa 87:4. The privilege of being born in it, Psa 87:5, Psa 87:6. Its praises celebrated, Psa 87:7.
The title, A Psalm or Song for the sons of Korah, gives us no light into the author or meaning of this Psalm. It begins and ends so abruptly that many have thought it to be only a fragment of a larger Psalm. This opinion is very likely. Those who suppose it to have been made when Jerusalem was rebuilt and fortified, imagine it to have been an exclamation of the author on beholding its beauty, and contemplating its privileges. If this opinion be allowed, it will account for the apparent abruptness in the beginning and end. As to its general design it seems to have been written in praise of Jerusalem; and those who are for mystic meanings think that it refers to the Christian Church; and, on this supposition it is interpreted by several writers, both ancient and modern. To pretend to have found out the true meaning would be very absurd. I have done the best I could to give its literal sense.
Albert Barnes: Notes on the Bible - 1834
87:0: This psalm, like some others, is entitled "a psalm or song;" that is, it so far combined the properties of both a "psalm" and a "song" that it might be called by either name. See the notes at the title to Psa 65:1-13. The phrase "for the sons of Korah" may mean, as in the margin, "of the sons of Korah." See the notes at the title to Psa 42:1-11.
The occasion on which the psalm was composed is unknown. The design of the psalm is obvious. It is to exalt Zion as a place to dwell in, and to state the privileges or advantages of having been born there; the honor of such a birth, and the benefit which would he connected with it, from having been brought early under the influence of the true religion, and from having been trained up amidst its institutions. The practical truth which is suggested by the psalm is the honor and benefit of having been born in a land where the true religion pRev_ails; of having been born in connection with the church; of having been early devoted to God; and of having had the benefits of a religious training. The foundation of what is said in the psalm is the honor which we naturally associate with the idea of birth; birth as connected with a family of distinguished worth, wealth, or rank; birth as connected with a particular country, city, or town.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 87:1, The nature and glory of the church; Psa 87:4, The increase, honour, and comfort of the members thereof.
It is highly probable that this Psalm was written by one of the descendants of Korah on the return from the Babylonian captivity. It seems to have been written in praise of Jerusalem; and, typically, of the Christian church.
Carl Friedrich Keil and Franz Delitzsch

The City of the New Birth of the Nations
The mission thought in Ps 86:9 becomes the ruling thought in this Korahitic Psalm. It is a prophetic Psalm in the style, boldly and expressively concise even to obscurity (Eusebius, σφόδρα αἰνιγματώδης καὶ σκοτεινῶς εἰρημένος), in which the first three oracles of the tetralogy Is 21:1, and the passage Is 30:6, Is 30:7 - a passage designed to be as it were a memorial exhibition - are also written. It also resembles these oracles in this respect, that Ps 87:1 opens the whole arsis-like by a solemn statement of its subject, like the emblematical inscriptions there. As to the rest, Is 44:5 is the key to its meaning. The threefold ילּד here corresponds to the threefold זה in that passage.
Since Rahab and Babylon as the foremost worldly powers are mentioned first among the peoples who come into the congregation of Jahve, and since the prospect of the poet has moulded itself according to a present rich in promise and carrying such a future in its bosom, it is natural (with Tholuck, Hengstenberg, Vaihinger, Keil, and others) to suppose that the Psalm was composed when, in consequence of the destruction of the Assyrian army before Jerusalem, offerings and presents were brought from many quarters for Jahve and the king of Judah (2Chron 32:23), and the admiration of Hezekiah, the favoured one of God, had spread as far as Babylon. Just as Micah (Mic 4:10) mentions Babylon as the place of the chastisement and of the redemption of his nation, and as Isaiah, about the fourteenth year of Hezekiah's reign, predicts to the king a carrying away of his treasures and his posterity to Babylon, so here Egypt and Babylon, the inheritress of Assyria, stand most prominent among the worldly powers that shall be obliged one day to bow themselves to the God of Israel. In a similar connection Isaiah (Is 19:1) does not as yet mention Babylon side by side with Egypt, but Assyria.
John Gill
INTRODUCTION TO PSALM 87
A Psalm or Song for the sons of Korah. Whether this psalm was composed by David, in a view of the temple to be built by his son Solomon; or whether by one that returned from the Babylonish captivity, who wrote it for the comfort of those that wept at the laying of the foundation of the second temple; it seems evident that the subject matter of it is the church of God in Gospel times, and especially in the latter day glory: the title in the Syriac version is,
"concerning the redemption of Jerusalem.''.
86:186:0: Սաղմոս օրհնութեան. որդւոցն Կորխայ. ՁԶ։
1 Կորխի որդիներին օրհնութեան սաղմոս
Կորխի որդիներուն Սաղմոսն ու երգը
Որդւոցն Կորխայ Սաղմոս օրհնութեան:

86:0: Սաղմոս օրհնութեան. որդւոցն Կորխայ. ՁԶ։
1 Կորխի որդիներին օրհնութեան սաղմոս
Կորխի որդիներուն Սաղմոսն ու երգը
zohrab-1805▾ eastern-1994▾ western am▾
86:086:1 Сынов Кореевых. Псалом. Песнь.
86:1 τοῖς ο the υἱοῖς υιος son Κορε κορε Kore ψαλμὸς ψαλμος psalm ᾠδῆς ωδη song οἱ ο the θεμέλιοι θεμελιοω found αὐτοῦ αυτος he; him ἐν εν in τοῖς ο the ὄρεσιν ορος mountain; mount τοῖς ο the ἁγίοις αγιος holy
86:1 תְּפִלָּ֗ה tᵊfillˈā תְּפִלָּה prayer לְ lᵊ לְ to דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David הַטֵּֽה־ haṭṭˈē- נטה extend יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אָזְנְךָ֣ ʔoznᵊḵˈā אֹזֶן ear עֲנֵ֑נִי ʕᵃnˈēnî ענה answer כִּֽי־ kˈî- כִּי that עָנִ֖י ʕānˌî עָנִי humble וְ wᵊ וְ and אֶבְיֹ֣ון ʔevyˈôn אֶבְיֹון poor אָֽנִי׃ ʔˈānî אֲנִי i
86:1. filiorum Core psalmus cantici fundamentum eius in montibus sanctuariiFor the sons of Core, a psalm of a canticle. The foundations thereof are the holy mountains:
A Psalm of the sons of Korah; a Song.
86:1. A Prayer of David himself. Incline your ear, O Lord, and hear me. For I am needy and poor.
86:1. A Prayer of David. Bow down thine ear, O LORD, hear me: for I [am] poor and needy.
[544] KJV Chapter [87] A Psalm [or] Song for the sons of Korah:

86:1 Сынов Кореевых. Псалом. Песнь.
86:1
τοῖς ο the
υἱοῖς υιος son
Κορε κορε Kore
ψαλμὸς ψαλμος psalm
ᾠδῆς ωδη song
οἱ ο the
θεμέλιοι θεμελιοω found
αὐτοῦ αυτος he; him
ἐν εν in
τοῖς ο the
ὄρεσιν ορος mountain; mount
τοῖς ο the
ἁγίοις αγιος holy
86:1
תְּפִלָּ֗ה tᵊfillˈā תְּפִלָּה prayer
לְ lᵊ לְ to
דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David
הַטֵּֽה־ haṭṭˈē- נטה extend
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אָזְנְךָ֣ ʔoznᵊḵˈā אֹזֶן ear
עֲנֵ֑נִי ʕᵃnˈēnî ענה answer
כִּֽי־ kˈî- כִּי that
עָנִ֖י ʕānˌî עָנִי humble
וְ wᵊ וְ and
אֶבְיֹ֣ון ʔevyˈôn אֶבְיֹון poor
אָֽנִי׃ ʔˈānî אֲנִי i
86:1. filiorum Core psalmus cantici fundamentum eius in montibus sanctuarii
For the sons of Core, a psalm of a canticle. The foundations thereof are the holy mountains:
A Psalm of the sons of Korah; a Song.
86:1. A Prayer of David himself. Incline your ear, O Lord, and hear me. For I am needy and poor.
86:1. A Prayer of David. Bow down thine ear, O LORD, hear me: for I [am] poor and needy.
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
87:1: His foundation is in the holy mountains - Jerusalem was founded on the mountains or hills of Zion and Moriah. The after increase of the population obliged the inhabitants to inclose all the contiguous hills; but Zion and Moriah were the principal. We know that ancient Rome was built on seven hills.
Albert Barnes: Notes on the Bible - 1834
87:1: His foundation - This is an abrupt commencement of the psalm. The adjective "his" has been supposed by some to refer to the psalm itself, and this expression has been considered to be a part of the title to the psalm, meaning that the foundation of the psalm is the holy mountain where the praises of God were celebrated; that is Zion. This, however, is a forced and unnatural interpretation. The most obvious explanation is to refer it to God, and the meaning is, that his "foundation," or that which he had founded and established, to wit, the place for his worship, or for the institutions of religion, was in the holy mountains of Jerusalem. It would seem that the psalmist was contemplating the city - looking on its walls, and its palaces, and especially on the place which had been reared for the worship of God, and that he breaks out in this abrupt manner, by saying that this was what God had founded; that here he had established his home; that here was the place where he was worshipped, and where he dwelt; that this was the place which he loved more than all the other places where the descendants of Jacob dwelt.
Is in the holy mountains - The mountains of Jerusalem. Jerusalem is surrounded by hills, and within the city itself there were the hills of Zion, Moriah, Acra, and Bezethah; See the notes at Mat 2:1. These sacred hills God had selected as the place of his solemn worship - of his own abode. Compare the notes at Psa 48:1-2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
87:1: for: or, of
His: Ch2 3:1; Isa 28:16; Mat 16:18; Co1 3:10, Co1 3:11; Eph 2:20-22; Pe1 2:4-8
the holy: Psa 48:1, Psa 48:2, Psa 68:16, Psa 121:1; Isa 2:2, Isa 2:3, Isa 56:7; Zac 8:3; Pe2 1:18
Carl Friedrich Keil and Franz Delitzsch
87:1
The poet is absorbed in the contemplation of the glory of a matter which he begins to celebrate, without naming it. Whether we render it: His founded, or (since מיסּד and מוּסּד are both used elsewhere as part. pass.): His foundation (after the form מלוּכה, poetically for יסוד, a founding, then that which is set fast = a foundation), the meaning remains the same; but the more definite statement of the object with שׁערי ציּון is more easily connected with what precedes by regarding it as a participle. The suffix refers to Jahve, and it is Zion, whose praise is a favourite theme of the Korahitic songs, that is intended. We cannot tell by looking to the accents whether the clause is to be taken as a substantival clause (His founded city is upon the holy mountains) or not. Since, however, the expression is not יסוּדתו היא בהררי־קדשׁ, יסודתו בהררי קדשׁ is an object placed first in advance (which the antithesis to the other dwellings of Jacob would admit of), and in Ps 87:2 a new synonymous object is subordinated to אהב by a similar turn of the discourse to Jer 13:27; Jer 6:2 (Hitzig). By altering the division of the verses as Hupfeld and Hofmann do (His foundation or founded city upon the holy mountains doth Jahve love), Ps 87:2 is decapitated. Even now the God-founded city (surrounded on three sides by deep valleys), whose firm and visible foundation is the outward manifestation of its imperishable inner nature, rises aloft above all the other dwelling-places of Israel. Jahve stands in a lasting, faithful, loving relationship (אהב, not 3 praet. אהב) to the gates of Zion. These gates are named as a periphrasis for Zion, because they bound the circuit of the city, and any one who loves a city delights to go frequently through its gates; and they are perhaps mentioned in prospect of the fulness of the heathen that shall enter into them. In Ps 87:3 the lxx correctly, and at the same time in harmony with the syntax, renders: Δεδοξασμένα ἐλαλήθη περὶ σοῦ. The construction of a plural subject with a singular predicate is a syntax common in other instances also, whether the subject is conceived of as a unity in the form of the plural (e.g., Ps 66:3; Ps 119:137; Is 16:8), or is individualized in the pursuance of the thought (as is the case most likely in Gen 27:29, cf. Ps 12:3); here the glorious things are conceived of as the sum-total of such. The operation of the construction of the active (Ew. 295, b) is not probable here in connection with the participle. בּ beside דּבּר may signify the place or the instrument, substance and object of the speech (e.g., Ps 119:46), but also the person against whom the words are spoken (e.g., Ps 50:20), or concerning whom they are uttered (as the words of the suitor to the father or the relatives of the maiden, 1Kings 25:39; Song 8:8; cf. on the construction, 1Kings 19:3). The poet, without doubt, here refers to the words of promise concerning the eternal continuance and future glory of Jerusalem: Glorious things are spoken, i.e., exist as spoken, in reference to thee, O thou city of God, city of His choice and of His love.
The glorious contents of the promise are now unfolded, and that with the most vivid directness: Jahve Himself takes up the discourse, and declares the gracious, glorious, world-wide mission of His chosen and beloved city: it shall become the birth-place of all nations. Rahab is Egypt, as in Ps 89:11; Is 30:7; Is 51:9, the southern worldly power, and Babylon the northern. הזכּיר, as frequently, of loud (Jer 4:16) and honourable public mention or commemoration, Ps 45:18. It does not signify "to record or register in writing;" for the official name מזכּיר, which is cited in support of this meaning, designates the historian of the empire as one who keeps in remembrance the memorable events of the history of his time. It is therefore impossible, with Hofmann, to render: I will add Rahab and Babylon to those who know me. In general ל is not used to point out to whom the addition is made as belonging to them, but for what purpose, or as what (cf. 2Kings 5:3; Is 4:3), these kingdoms, hitherto hostile towards God and His people, shall be declared: Jahve completes what He Himself has brought about, inasmuch as He publicly and solemnly declares them to be those who know Him, i.e., those who experimentally (vid., Ps 36:11) know Him as their God. Accordingly, it is clear that זה ילּד־שׁם is also meant to refer to the conversion of the other three nations to whom the finger of God points with הנּה, viz., the war-loving Philistia, the rich and proud Tyre, and the adventurous and powerful Ethiopia (Is 18:1-7). זה does not refer to the individuals, nor to the sum-total of these nations, but to nation after nation (cf. זה העם, Is 23:13), by fixing the eye upon each one separately. And שׁם refers to Zion. The words of Jahve, which come in without any intermediary preparation, stand in the closest connection with the language of the poet and seer. Zion appears elsewhere as the mother who brings forth Israel again as a numerous people (Is 66:7; Ps 54:1-3): it is the children of the dispersion (diaspora) which Zion regains in Is 60:4.; here, however, it is the nations which are born in Zion. The poet does not combine with it the idea of being born again in the depth of its New Testament meaning; he means, however, that the nations will attain a right of citizenship in Zion (πολιτεία τοῦ Ἰσραήλ, Eph 2:12) as in their second mother-city, that they will therefore at any rate experience a spiritual change which, regarded from the New Testament point of view, is the new birth out of water and the Spirit.
Geneva 1599
87:1 "A Psalm [or] Song for the sons of Korah." His (a) foundation [is] in the holy mountains.
(a) God chose that place among the hills to establish Jerusalem and his temple.
John Gill
87:1 His foundation is in the holy mountains. The Jewish writers connect these words with the title of the psalm, and make the sense to be this; "the foundation" or argument "of it", the psalm, "is concerning the holy mountains" of Zion and Jerusalem; so Aben Ezra, Jarchi, and Kimchi; and the Targum joins them together thus,
"by the hands of the sons of Korah is said a song, which is founded by the mouth of the fathers that were of old:''
but the words are a part of the song or psalm, which begins in an abrupt manner, just as Song 1:2 and may be rendered either "its foundation", or "his foundation", and refer either to the church, or to the Lord, and the sense is the same either way; for the church's foundation is also the Lord's foundation, a foundation of his laying; see Is 14:32 and is laid "in the holy mountains"; alluding to the mountains of Zion and Moriah, where the temple stood, a type of the church; or to the mountains about Jerusalem, by which also the church is frequently signified; and by those, in a mystical and spiritual sense, may be meant the purposes and decrees of God, which are as mountains of brass, Zech 6:1, they are like the ancient mountains for the antiquity of them, and are high, and not to be reached and searched into, and are firm, solid, and immoveable; and are also holy, particularly the decree of election, that source of all true holiness, which has sanctification for its end and means; and is the foundation of the church, which supports and secures it, and stands sure, Ti2 2:19, also the covenant of grace, which is sure and immoveable, and in which are provisions for holiness, internal and external; and is the foundation and security of the church, and all believers; but especially Jesus Christ, the Rock of ages, is meant, the Holy One of Israel, the sure foundation laid in Zion: some interpret these holy mountains of the holy apostles, who were in an high and eminent station in the church, and were doctrinally foundations, as they ministerially laid Christ, as the only foundation; see Eph 2:20, it may be rendered, "among the holy mountains" (w); and so may regard, as Cocceius explains it, the several kingdoms and provinces of the world in which the Gospel shall be preached; and the church shall be established and settled in the latter day even upon the tops of mountains, which shall become holy to the Lord, Is 2:2.
(w) "inter montes sanctitatis", Junius & Tremellius; so Ainsworth.
John Wesley
87:1 Its foundation - The foundation of the temple of God.
Robert Jamieson, A. R. Fausset and David Brown
87:1 This triumphal song was probably occasioned by the same event as the forty-sixth [see on Ps 46:1, title]. The writer celebrates the glory of the Church, as the means of spiritual blessing to the nation. (Ps 87:1-7)
His--that is, God's
foundation--or, what He has founded, that is, Zion (Is 14:32).
is in the holy mountains--the location of Zion, in the wide sense, for the capital, or Jerusalem, being on several hills.
86:286:1: Հիմունք նորա ՚ի լեառն ՚ի սուրբ նորա[7257]. [7257] Ոմանք.՚Ի կատարած սաղմոս որդւոցն Կորխայ։ Այլք.՚Ի լեառն սուրբ նորա։86:2: սիրէ Տէր զդրունս Սիովնի քան զամենայն յարկսն Յակոբայ[7258]։ [7258] Ոմանք յաւելուն.Զդրունս Սիոնի առաւելքան զամենայն։
2 Նրա հիմքերն իր սուրբ լերան վրայ են. Տէրը սիրում է Սիոնի դարպասներն աւելի, քան Յակոբի բոլոր վրանները:
[87:1] Անոր հիմերը սուրբ լեռներուն վրայ են։[2] Տէրը Սիօնի դռները Յակոբին բոլոր բնակարաններէն աւելի կը սիրէ։
Հիմունք նորա ի լեառն սուրբ նորա. սիրէ Տէր զդրունս Սիոնի առաւել քան զամենայն յարկսն Յակոբայ:

86:1: Հիմունք նորա ՚ի լեառն ՚ի սուրբ նորա[7257].
[7257] Ոմանք.՚Ի կատարած սաղմոս որդւոցն Կորխայ։ Այլք.՚Ի լեառն սուրբ նորա։

86:2: սիրէ Տէր զդրունս Սիովնի քան զամենայն յարկսն Յակոբայ[7258]։

[7258] Ոմանք յաւելուն.Զդրունս Սիոնի առաւելքան զամենայն։
2 Նրա հիմքերն իր սուրբ լերան վրայ են. Տէրը սիրում է Սիոնի դարպասներն աւելի, քան Յակոբի բոլոր վրանները:
[87:1] Անոր հիմերը սուրբ լեռներուն վրայ են։
[2] Տէրը Սիօնի դռները Յակոբին բոլոր բնակարաններէն աւելի կը սիրէ։
zohrab-1805▾ eastern-1994▾ western am▾
86:186:2 Основание его {Иерусалима.} на горах святых. Господь любит врата Сиона более всех селений Иакова.
86:2 ἀγαπᾷ αγαπαω love κύριος κυριος lord; master τὰς ο the πύλας πυλη gate Σιων σιων Siōn; Sion ὑπὲρ υπερ over; for πάντα πας all; every τὰ ο the σκηνώματα σκηνωμα camp; tent Ιακωβ ιακωβ Iakōb; Iakov
86:2 שָֽׁמְרָ֣ה šˈāmᵊrˈā שׁמר keep נַפְשִׁי֮ nafšˈî נֶפֶשׁ soul כִּֽי־ kˈî- כִּי that חָסִ֪יד ḥāsˈîḏ חָסִיד loyal אָ֥נִי ʔˌānî אֲנִי i הֹושַׁ֣ע hôšˈaʕ ישׁע help עַ֭בְדְּךָ ˈʕavdᵊḵā עֶבֶד servant אַתָּ֣ה ʔattˈā אַתָּה you אֱלֹהַ֑י ʔᵉlōhˈay אֱלֹהִים god(s) הַ ha הַ the בֹּוטֵ֥חַ bbôṭˌēₐḥ בטח trust אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
86:2. diligit Dominus portas Sion super omnia tabernacula IacobThe Lord loveth the gates of Sion above all the tabernacles of Jacob.
1. His foundation is in the holy mountains.
86:2. Preserve my soul, for I am holy. My God, bring salvation to your servant who hopes in you.
86:2. Preserve my soul; for I [am] holy: O thou my God, save thy servant that trusteth in thee.
His foundation [is] in the holy mountains. [2] The LORD loveth the gates of Zion more than all the dwellings of Jacob:

86:2 Основание его {Иерусалима.} на горах святых. Господь любит врата Сиона более всех селений Иакова.
86:2
ἀγαπᾷ αγαπαω love
κύριος κυριος lord; master
τὰς ο the
πύλας πυλη gate
Σιων σιων Siōn; Sion
ὑπὲρ υπερ over; for
πάντα πας all; every
τὰ ο the
σκηνώματα σκηνωμα camp; tent
Ιακωβ ιακωβ Iakōb; Iakov
86:2
שָֽׁמְרָ֣ה šˈāmᵊrˈā שׁמר keep
נַפְשִׁי֮ nafšˈî נֶפֶשׁ soul
כִּֽי־ kˈî- כִּי that
חָסִ֪יד ḥāsˈîḏ חָסִיד loyal
אָ֥נִי ʔˌānî אֲנִי i
הֹושַׁ֣ע hôšˈaʕ ישׁע help
עַ֭בְדְּךָ ˈʕavdᵊḵā עֶבֶד servant
אַתָּ֣ה ʔattˈā אַתָּה you
אֱלֹהַ֑י ʔᵉlōhˈay אֱלֹהִים god(s)
הַ ha הַ the
בֹּוטֵ֥חַ bbôṭˌēₐḥ בטח trust
אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
86:2. diligit Dominus portas Sion super omnia tabernacula Iacob
The Lord loveth the gates of Sion above all the tabernacles of Jacob.
86:2. Preserve my soul, for I am holy. My God, bring salvation to your servant who hopes in you.
86:2. Preserve my soul; for I [am] holy: O thou my God, save thy servant that trusteth in thee.
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. "Основание его на горах святых". Иерусалим расположен на вершинах гор Сион и Мориа. Последние называются святыми потому, что на них находился Кивот Завета, при Давиде - на Сионе во дворце, а при Соломоне перенесен в храм на горе Мориа. - "Врата Сиона" - весь Иерусалим, часть вместо целого (синекдоха). - "Более всех селений Иакова". Селения Иакова - другие города Иудеи, опустошенные ассириянами при Езекии, когда неразрушенным оставался один Иерусалим.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Glory of Zion.

1 His foundation is in the holy mountains. 2 The LORD loveth the gates of Zion more than all the dwellings of Jacob. 3 Glorious things are spoken of thee, O city of God. Selah.
Some make the first words of the psalm to be part of the title; it is a psalm or song whose subject is the holy mountains--the temple built in Zion upon Mount Moriah. This is the foundation of the argument, or beginning of the psalm. Or we may suppose the psalmist had now the tabernacle or temple in view and was contemplating the glories of it, and at length he breaks out into this expression, which has reference, though not to what he had written before, yet to what he had thought of; every one knew what he meant when he said thus abruptly, Its foundation is in the holy mountains. Three things are here observed, in praise of the temple:-- 1. That it was founded on the holy mountains, v. 1. The church has a foundation, so that it cannot sink or totter; Christ himself is the foundation of it, which God has laid. The Jerusalem above is a city that has foundations. The foundation is upon the mountains. It is built high; the mountain of the Lord's house is established upon the top of the mountains, Isa. ii. 2. It is built firmly; the mountains are rocky, and on a rock the church is built. The world is founded upon the seas (Ps. xxiv. 2), which are continually ebbing and flowing, and are a very weak foundation; Babel was built in a plain, where the ground was rotten. But the church is built upon the everlasting mountains and the perpetual hills; for sooner shall the mountains depart, and the hills be removed, than the covenant of God's peace shall be disannulled, and on that the church is built, Isa. lxiv. 10. The foundation is upon the holy mountains. Holiness is the strength and stability of the church: it is this that will support it and keep it from sinking; not so much that it is built upon mountains as that it is built upon holy mountains--upon the promise of God, for the confirming of which he has sworn by his holiness, upon the sanctification of the Spirit, which will secure the happiness of all the saints. 2. That God had expressed a particular affection for it (v. 2): The Lord loveth the gates of Zion, of the temple, of the houses of doctrine (so the Chaldee), more than all the dwellings of Jacob, whether in Jerusalem or any where else in the country. God had said concerning Zion, This is my rest for ever; here will I dwell. There he met his people, and conversed with them, received their homage, and showed them the tokens of his favour, and therefore we may conclude how well he loves those gates. Note, (1.) God has a love for the dwellings of Jacob, has a gracious regard to religious families and accepts their family-worship. (2.) Yet he loves the gates of Zion better, not only better than any, but better than all, of the dwellings of Jacob. God was worshipped in the dwellings of Jacob, and family-worship is family-duty, which must by no means be neglected; yet, when they come in competition, public worship (cæteris paribus--other things being equal) is to be preferred before private. 3. That there was much said concerning it in the word of God (v. 3): Glorious things are spoken of thee, O city of God! We are to judge of things and persons by the figure they make and the estimate put upon them in and by the scripture. Many base things were spoken of the city of God by the enemies of it, to render it mean and odious; but by him whose judgment we are sure is according to truth glorious things are spoken of it. God said of the temple, My eyes and my heart shall be there perpetually; I have sanctified this house, that my name may be there for ever, 2 Chron. vii. 16. Beautiful for situation is Mount Zion, Ps. xlviii. 2. These are glorious things. Yet more glorious things are spoken of the gospel-church. It is the spouse of Christ, the purchase of his blood; it is a peculiar people, a holy nation, a royal priesthood, and the gates of hell shall not prevail against it. Let us not be ashamed of the church of Christ in its meanest condition, nor of any that belong to it, nor disown our relation to it, though it be turned ever so much to our reproach, since such glorious things are spoken of it, and not on iota or tittle of what is said shall fall to the ground.
Adam Clarke: Commentary on the Bible - 1831
87:2: The Lord loveth the gates of Zion more than all the dwellings of Jacob - That is, he preferred Zion for his habitation, to be the place of his temple and sanctuary, before any other place in the promised land. Mystically, the Lord prefers the Christian Church to the Jewish: the latter was only a type of the former; and had no glory by reason of the glory that excelleth. To this position no exception can be made.
Albert Barnes: Notes on the Bible - 1834
87:2: The Lord loveth the gates of Zion - Compare Psa 78:68. The gates of a city were the places of concourse; where business was transacted; where courts were held. The particular allusion here seems to be to the thronging multitudes pressing into the city for public worship - the numbers that gathered together at the great feasts and festivals of the nation; and the meaning is, that he looked with more pleasure on such multitudes as they thronged the gates, pressing in that they might worship him, than on any other scene in the land.
More than all the dwellings of Jacob - Than any of the places where the descendants of Jacob, or where his people dwell. Much as he might be pleased with their quiet abodes, with their peace, prosperity, and order, and with the fact that his worship was daily celebrated in those happy families, yet he had superior pleasure in the multitudes that crowded the ways to the place where they would publicly acknowledge him as their God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
87:2: The Lord: Psa 78:67-69, Psa 132:13, Psa 132:14; Deu 12:5; Ch2 6:6; Isa 14:32; Joe 2:32
John Gill
87:2 The Lord loveth the gates of Zion,.... Which the Targum interprets of the schools, as preferable to the synagogues: the Lord loves Zion herself; that is, the church, and therefore has chosen it for his habitation, took up his rest and residence in it, has founded it, and set Christ as King over it, and by whom he has redeemed it; and he loves her gates, the public ordinances; he loves them that come to Zion's gates, and wait and worship there, and who enter in and become members thereof; and he loves what is done there, he being there publicly prayed unto, and publicly praised by a large number of his people; where his word is faithfully preached, and reverently attended to, and his ordinances truly administered, and the graces of his saints exercised on him: wherefore, because all this is done socially, and in a public manner, and so much for his own manifestative glory, he esteems these
more than all the dwellings of Jacob; the private habitations of his people; yet he has a regard to these, the bounds of which he fixed from eternity, and where he was delighting himself before they were in being; and he loves the persons that dwell in them, and what is done there in a right manner, as closet and family worship; but when these are put in competition with public worship, the latter is preferred unto them, because done by more, and more publicly; Zion and its gates, the church and its ordinances, are preferable to all the dwellings of Jacob put together.
John Wesley
87:2 Zion - That is, Zion itself, or Jerusalem, which was built upon and near mount Zion. He saith Zion rather than Jerusalem, to intimate that he loved Jerusalem for Zion's sake, or for the temple, which he chose for his peculiar dwelling place.
Robert Jamieson, A. R. Fausset and David Brown
87:2 gates--for the enclosures, or city to which they opened (Ps 9:14; Ps 122:2; compare Ps 132:13-14).
86:386:3: Փառաւորեալն խօսեցաւ վասն քո, ահաւադիկ քաղաքդ Աստուծոյ[7259]։ [7259] Ոմանք.Աւադիկ քաղաքդ։
3 Ահաւասիկ փառաւորեալը խօսեց քո մասին, քաղա՛քդ Աստծու:
3 Փառաւոր բաներ կը պատմուին քեզի համար, Ո՛վ Աստուծոյ քաղաքը։ (Սէլա։)
Փառաւորեալն խօսեցաւ վասն քո, ահաւադիկ քաղաքդ Աստուծոյ:[539]:

86:3: Փառաւորեալն խօսեցաւ վասն քո, ահաւադիկ քաղաքդ Աստուծոյ[7259]։
[7259] Ոմանք.Աւադիկ քաղաքդ։
3 Ահաւասիկ փառաւորեալը խօսեց քո մասին, քաղա՛քդ Աստծու:
3 Փառաւոր բաներ կը պատմուին քեզի համար, Ո՛վ Աստուծոյ քաղաքը։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
86:386:3 Славное возвещается о тебе, град Божий!
86:3 δεδοξασμένα δοξαζω glorify ἐλαλήθη λαλεω talk; speak περὶ περι about; around σοῦ σου of you; your ἡ ο the πόλις πολις city τοῦ ο the θεοῦ θεος God διάψαλμα διαψαλμα interlude; rest
86:3 חָנֵּ֥נִי ḥonnˌēnî חנן favour אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord כִּ֥י kˌî כִּי that אֵלֶ֥יךָ ʔēlˌeʸḵā אֶל to אֶ֝קְרָ֗א ˈʔeqrˈā קרא call כָּל־ kol- כֹּל whole הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
86:3. gloriosa dicta sunt in te civitas Dei semperGlorious things are said of thee, O city of God.
2. The LORD loveth the gates of Zion more than all the dwellings of Jacob.
86:3. O Lord, be merciful to me, for I have cried out to you all day long.
86:3. Be merciful unto me, O Lord: for I cry unto thee daily.
Glorious things are spoken of thee, O city of God. Selah:

86:3 Славное возвещается о тебе, град Божий!
86:3
δεδοξασμένα δοξαζω glorify
ἐλαλήθη λαλεω talk; speak
περὶ περι about; around
σοῦ σου of you; your
ο the
πόλις πολις city
τοῦ ο the
θεοῦ θεος God
διάψαλμα διαψαλμα interlude; rest
86:3
חָנֵּ֥נִי ḥonnˌēnî חנן favour
אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord
כִּ֥י kˌî כִּי that
אֵלֶ֥יךָ ʔēlˌeʸḵā אֶל to
אֶ֝קְרָ֗א ˈʔeqrˈā קרא call
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
86:3. gloriosa dicta sunt in te civitas Dei semper
Glorious things are said of thee, O city of God.
86:3. O Lord, be merciful to me, for I have cried out to you all day long.
86:3. Be merciful unto me, O Lord: for I cry unto thee daily.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
87:3: Glorious things are spoken of thee - Or, there are glorious words or doctrines in thee. Does this refer to the glorious doctrines of the Christian Church? These are glorious sayings indeed.
Albert Barnes: Notes on the Bible - 1834
87:3: Glorious things are spoketh of thee, O city of God - Jerusalem, called the "city of God" as being the place of his unique home on earth. The word rendered "are spoken" may mean either "have been spoken," or "are to be spoken;" that is, either, such things have been said, or they may be said. They have been placed on record; or, they may now be put on record concerning thee. Probably the former is the true meaning; and the language would embrace such points as these:
(1) Those things which had been spoken as to its beauty of situation; its magnificence and splendor. Compare Psa 48:2-3, notes; Psa 48:12-13, notes.
(2) such things as had been spoken or recorded in regard to its future prosperity, its triumphs, and its influence in the world; the promises which had been made in reference to the prosperity of Zion, and the spread of the true religion from that point as a center.
Compare the notes at Isa 2:3. The Old Testament abounds with promises concerning the future glory of Zion - the "glorious things" that are spoken respecting the final triumph of religion in the world. Of this the statement here is to be mainly understood, where Zion is referred to as the seat of the true religion, and as therefore the representative of the true church on earth. It is that of which the real record has been made, and not merely of Jerusalem or Zion as a city. That might pass away; the church, of which that was the representative, will endure foRev_er. Compare Isa 54:1-3; 60; Rev 21:2-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
87:3: Glorious: Psa 48:2, Psa 48:3, Psa 48:11-13, Psa 125:1, Psa 125:2; Isa 12:6, Isa 49:14-26, Isa 54:2-10, Isa 59:20, Isa 59:21; isa 60:1-22, Isa 61:3-11, Isa 62:1-12; Jer 3:14-17, Jer 31:12, Jer 31:13; Eze 36:2, Eze 11-38, Eze 37:27, Eze 37:28, Eze 40:1-49, Eze 48:1-35; Heb 12:22, Heb 12:23; Rev 14:1; Rev_. 21:10-27
Geneva 1599
87:3 (b) Glorious things are spoken of thee, O city of God. Selah.
(b) Though your glorious estate does not yet appear, wait with patience and God will accomplish his promise.
John Gill
87:3 Glorious things are spoken of thee, O city of God. Which is to be understood not of the city of Jerusalem literally, which was a magnificent city, compact together, full of inhabitants, and spacious houses, the metropolis of Judea, and seat of the kings of Judah; and what was most glorious of all that could be said of it, it was the city of God; and so Jarchi interprets it, the glory spoken of it is, that it is the city of God; here the temple was built, and many glorious things were in it; here God granted his presence, and his worship was kept up: and besides, there were other and more glorious things spoken of it, by way of prophecy; as, that the Messiah should come in person into it, as the owner of it, and give it a greater glory than the first temple had; here he was to preach his doctrines, and do his miracles, which he accordingly did; near this city he suffered, died, and was buried; rose again, ascended to heaven; and here he poured forth the gifts of the Holy Spirit in an extraordinary manner: but rather this is to be interpreted of the church of God, comparable to a city, and which is of God's building, and where he dwells; See Gill on Ps 48:1 of which glorious things are spoken for the present; as, that it is the city of the King of kings, the name of which is "Jehovah Shammah", the Lord is there; its foundation is Christ; its walls and bulwarks are salvation; its gates are praise; glorious ordinances are administered in it, and glorious truths are preached here; and so the words may be rendered, "glorious things are spoken in thee" (x): and of it also glorious things are spoken, by way of prophecy, as, what shall be in the latter day; a great effusion of the Spirit upon it; the gracious presence of Christ in it in a more visible manner; a great increase of converts both among Jews and Gentiles, which shall flock into it; and the great spread of the Gospel, which shall be the means of it; the unity, harmony, and concord of professors of religion; the holiness of their lives and conversation; and the very great peace and prosperity which will everywhere abound; and especially glorious things are spoken of the New Jerusalem, the city of our God; of which see Rev_ 21:1.
Selah. See Gill on Ps 3:2.
(x) "in te", Montanus, Tigurine version, Cocceius, Schmidt, Syr. vers.
Robert Jamieson, A. R. Fausset and David Brown
87:3 spoken of thee--or, "in thee," that is, the city of God (Ps 46:4; Ps 48:2).
86:486:4: Յիշեցի զՐահաբ եւ զԲաբելովն ոյք ճանաչեն զիս. ահա Այլազգիք եւ Ծուր եւ ժողովուրդք Հնդկաց՝ սոքա եղեն անդ[7260]։ [7260] Ոմանք.ԶՌահաբ եւ զԲաբելոն... ահա Այլազգիք, Ծուր, ժողովուրդք Հնդ՛՛։
4 Յիշեցի Ռահաբն ու Բաբելոնը, որոնք ճանաչում են ինձ. ահա եւ այլազգիներն ու Տիւրոսը, եւ Հնդկաստանի ժողովուրդները, որոնք գոյացան այնտեղ:
4 Ռահաբը* ու Բաբելոնը պիտի յիշեմ զիս ճանչցողներուն մէջ*,Ահա Փղշտացիներուն երկիրը ու Տիւրոս Քուշի հետ. Ասոնք ալ հոն ծնան։
Յիշեցի զՌահաբ եւ զԲաբելովն [540]ոյք ճանաչեն զիս. ահա Այլազգիք եւ Ծուր եւ ժողովուրդք [541]Հնդկաց` սոքա եղեն անդ:

86:4: Յիշեցի զՐահաբ եւ զԲաբելովն ոյք ճանաչեն զիս. ահա Այլազգիք եւ Ծուր եւ ժողովուրդք Հնդկաց՝ սոքա եղեն անդ[7260]։
[7260] Ոմանք.ԶՌահաբ եւ զԲաբելոն... ահա Այլազգիք, Ծուր, ժողովուրդք Հնդ՛՛։
4 Յիշեցի Ռահաբն ու Բաբելոնը, որոնք ճանաչում են ինձ. ահա եւ այլազգիներն ու Տիւրոսը, եւ Հնդկաստանի ժողովուրդները, որոնք գոյացան այնտեղ:
4 Ռահաբը* ու Բաբելոնը պիտի յիշեմ զիս ճանչցողներուն մէջ*,Ահա Փղշտացիներուն երկիրը ու Տիւրոս Քուշի հետ. Ասոնք ալ հոն ծնան։
zohrab-1805▾ eastern-1994▾ western am▾
86:486:4 Упомяну знающим меня о Рааве {О Египте.} и Вавилоне; вот Филистимляне и Тир с Ефиопиею, {скажут}: >.
86:4 μνησθήσομαι μιμνησκω remind; remember Ρααβ ρααβ Rahab καὶ και and; even Βαβυλῶνος βαβυλων Babylōn; Vavilon τοῖς ο the γινώσκουσίν γινωσκω know με με me καὶ και and; even ἰδοὺ ιδου see!; here I am ἀλλόφυλοι αλλοφυλος foreigner καὶ και and; even Τύρος τυρος Tyros; Tiros καὶ και and; even λαὸς λαος populace; population Αἰθιόπων αιθιοψ Aithiops; Ethiops οὗτοι ουτος this; he ἐγενήθησαν γινομαι happen; become ἐκεῖ εκει there
86:4 שַׂ֭מֵּחַ ˈśammēₐḥ שׂמח rejoice נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul עַבְדֶּ֑ךָ ʕavdˈeḵā עֶבֶד servant כִּ֥י kˌî כִּי that אֵלֶ֥יךָ ʔēlˌeʸḵā אֶל to אֲ֝דֹנָ֗י ˈʔᵃḏōnˈāy אֲדֹנָי Lord נַפְשִׁ֥י nafšˌî נֶפֶשׁ soul אֶשָּֽׂא׃ ʔeśśˈā נשׂא lift
86:4. commemorabo superbiae et Babylonis scientes me ecce Palestina et Tyrus cum Aethiopia iste natus est ibiI will be mindful of Rahab and of Babylon knowing me. Behold the foreigners, and Tyre, and the people of the Ethiopians, these were there.
3. Glorious things are spoken of thee, O city of God.
86:4. Give joy to the soul of your servant, for I have lifted up my soul to you, Lord.
86:4. Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul.
I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this [man] was born there:

86:4 Упомяну знающим меня о Рааве {О Египте.} и Вавилоне; вот Филистимляне и Тир с Ефиопиею, {скажут}: <<такой-то родился там>>.
86:4
μνησθήσομαι μιμνησκω remind; remember
Ρααβ ρααβ Rahab
καὶ και and; even
Βαβυλῶνος βαβυλων Babylōn; Vavilon
τοῖς ο the
γινώσκουσίν γινωσκω know
με με me
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἀλλόφυλοι αλλοφυλος foreigner
καὶ και and; even
Τύρος τυρος Tyros; Tiros
καὶ και and; even
λαὸς λαος populace; population
Αἰθιόπων αιθιοψ Aithiops; Ethiops
οὗτοι ουτος this; he
ἐγενήθησαν γινομαι happen; become
ἐκεῖ εκει there
86:4
שַׂ֭מֵּחַ ˈśammēₐḥ שׂמח rejoice
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
עַבְדֶּ֑ךָ ʕavdˈeḵā עֶבֶד servant
כִּ֥י kˌî כִּי that
אֵלֶ֥יךָ ʔēlˌeʸḵā אֶל to
אֲ֝דֹנָ֗י ˈʔᵃḏōnˈāy אֲדֹנָי Lord
נַפְשִׁ֥י nafšˌî נֶפֶשׁ soul
אֶשָּֽׂא׃ ʔeśśˈā נשׂא lift
86:4. commemorabo superbiae et Babylonis scientes me ecce Palestina et Tyrus cum Aethiopia iste natus est ibi
I will be mindful of Rahab and of Babylon knowing me. Behold the foreigners, and Tyre, and the people of the Ethiopians, these were there.
86:4. Give joy to the soul of your servant, for I have lifted up my soul to you, Lord.
86:4. Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Речь ведется от Иерусалима. Его ожидает блестящее будущее. Уже сейчас он может указать несколько народов, поклоняющихся ему. Так, напр., Раав. Это слово значит - гордость, упорство, и им обыкновенно назывался Египет, как страна, где водятся чудовища, вроде гиппопотама и крокодила, непобедимые и гордые, почему они и служили символами этой страны. Царь этой страны Тиргака находился тогда в союзе с Езекией и не мог не сочувствовать и не выражать своего внимания к подобному факту. Из Вавилона было посольство от царя. Правда, оно относится ко времени чудесного выздоровления Езекии, но так как последнее было в один год с гибелью Сеннахерима, то последний факт не мог не быть известен вавилонянам и, может быть, послужил даже и первоначальной причиной снаряжения посольства. В числе народов, которые будут благоговеть пред Иерусалимом, писатель указывает Тир, торговый город, на острове Средиземного моря, соседний евреям народ филистимлян, и Эфиопию, страну среднего Египта. Может быть, что и эти народы, которым угрожали ассирияне в случае гибели Иерусалима, были в числе приветствовавших Езекию. Все эти народы будут восхвалять того, о котором скажут, что он "родился там", т. е. в Иерусалиме. Родословные таблицы у евреев имели большое значение и ценность, как документальные свидетельства о знатности и древности рода. Но эти таблицы утратят свое значение: достоинство лица будет определяться не знатностью и древностью рода, а новым мерилом - местом рождения. Только рожденные в Иерусалиме велики и знатны.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there. 5 And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her. 6 The LORD shall count, when he writeth up the people, that this man was born there. Selah. 7 As well the singers as the players on instruments shall be there: all my springs are in thee.
Zion is here compared with other places, and preferred before them; the church of Christ is more glorious and excellent than the nations of the earth. 1. It is owned that other places have their glories (v. 4): "I will make mention of Rahab" (that is, Egypt) "and Babylon, to those that know me and are about me, and with whom I discourse about public affairs; behold Philistia and Tyre, with Ethiopia" (or rather Arabia), "we will observe that this man was born there; here and there one famous man, eminent for knowledge and virtue, may be produced, that was a native of these countries; here and there one that becomes a proselyte and worshipper of the true God." But some give another sense of it, supposing that it is a prophecy or promise of bringing the Gentiles into the church and of uniting them in one body with the Jews. God says, "I will reckon Egypt and Babylon with those that know me. I will reckon them my people as much as Israel when they shall receive the gospel of Christ, and own them as born in Zion, born again there, and admitted to the privileges of Zion as freely as a true-born Israelite." Those that were strangers and foreigners became fellow-citizens with the saints, Eph. ii. 19. A Gentile convert shall stand upon a level with a native Jew; compare Isa. xix. 23-25. The Lord shall say, Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance. 2. It is proved that the glory of Zion outshines them all, upon many accounts; for, (1.) Zion shall produce many great and good men that shall be famous in their generation, v. 5. Of Zion it shall be said by all her neighbours that this and that man were born in her, many men of renown for wisdom and piety, and especially for acquaintance with the words of God and the visions of the Almighty--many prophets and kings, who should be greater favourites of heaven, and greater blessings to the earth, than ever were bred in Egypt or Babylon. The worthies of the church far exceed those of heathen nations, and their names will shine brighter than in perpetual records. A man, a man was born in her, by which some understand Christ, that man, that son of man, who is fairer than the children of men; he was born at Bethlehem near Zion, and was the glory of his people Israel. The greatest honour that ever was put upon the Jewish nation was, that of them, as concerning the flesh, Christ came, Rom. ix. 5. Or this also may be applied to the conversion of the Gentiles. Of Zion it shall be said that the law which went forth out of Zion, the gospel of Christ, shall be an instrument to beget many souls to God, and the Jerusalem that is from above shall be acknowledged the mother of them all. (2.) Zion's interest shall be strengthened and settled by an almighty power. The Highest himself shall undertake to establish her, who can do it effectually; the accession of proselytes out of various nations shall be so far from occasioning discord and division that it shall contribute greatly to Zion's strength; for, God himself having founded her upon an everlasting foundation, whatever convulsions and revolutions there are of states and kingdoms, and however heaven and earth may be shaken, these are things which cannot be shaken, but must remain. (3.) Zion's sons shall be registered with honour (v. 6): "The Lord shall count, when he writes up the people, and takes a catalogue of his subjects, that this man was born there, and so is a subject by birth, by the first birth, being born in his house--by the second birth, being born again of his Spirit." When God comes to reckon with the children of men, that he may render to every man according to his works, he will observe who was born in Zion, and consequently enjoyed the privileges of God's sanctuary, to whom pertained the adoption, and the glory, and the covenants, and the service of God, Rom. ix. 4; iii. 1, 2. For to them much was given, and therefore of them much will be required, and the account will be accordingly; five talents must be improved by those that were entrusted with five. I know thy works, and where thou dwellest, and where thou was born. Selah. Let those that dwell in Zion mark this, and live up to their profession. (4.) Zion's songs shall be sung with joy and triumph: As well the singers as the players on instruments shall be there to praise God, v. 7. It was much to the honour of Zion, and is to the honour of the gospel-church, that there God is served and worshipped with rejoicing: his work is done, and done cheerfully; see Ps. lxviii. 25. All my springs are in thee, O Zion! So God says; he has deposited treasures of grace in his holy ordinances; there are the springs from which those streams take rise which make glad the city of our God, Ps. xlvi. 4. So the psalmist says, reckoning the springs from which his dry soul must be watered to lie in the sanctuary, in the word and ordinances, and in the communion of saints. The springs of the joy of a carnal worldling lie in wealth and pleasure; but the springs of the joy of a gracious soul lie in the word of God and prayer. Christ is the true temple; all our springs are in him, and from him all our streams flow. It pleased the Father, and all believers are well pleased with it too, that in him should all fulness dwell.
Adam Clarke: Commentary on the Bible - 1831
87:4: I will make mention of Rahab - The meaning seems to be, Rahab, i.e., Egypt, Babylon, Tyre, Philistia, and Ethiopia are not so honorable as Jerusalem. To be born in any of them is no privilege when compared with being a native of Jerusalem: their cities are but heads of villages; Jerusalem alone is a City. I have met with a very similar sentiment in a Persian work, of which I know not the author:
Tche Mesr, o tche Sham, o tche Birr o Buhr.
Heme rustaee and, we Sheerazee Shuhr.
What celebrity can Egypt or Syria, or any thingon earth or on the sea, pretend to?
"When compared to Sheeraz, those are but villages, but this alone is a City."
The meaning seems to be the same in both the Hebrew and Persian poet.
Albert Barnes: Notes on the Bible - 1834
87:4: I will make mention of Rahab and Babylon ... - The word Rahab here refers to Egypt. See Isa 51:9. It is also applied to Egypt in Psa 89:10. The reason why the name was given to Egypt is not certainly known. The Hebrew word properly means fierceness, insolence, pride; and it may have been given to Egypt by the Hebrews on account of its haughtiness, pride, and insolence. It has been supposed by some (Jablonski, Opusc. i. 228) that the name is of Egyptian origin, but this has not been clearly made out. (Gesenius, Lexicon) Egypt, Babylon, Philistia, Tyre, and Ethiopia, are mentioned here as among the best known nations and cities of the world; as places where it would commonly be regarded as an honor to have been born. The meaning is, "I will refer to these as places well-known and distinguished; I will refer to the honor of having been born there; but great as is such an honor, the honor of having been born in Zion is far above that; it conveys the idea of a much higher distinction; it should be more sacredly cherished as among those things on which men value themselves." The word "I" here seems to have reference to the psalmist, and not to God. The psalmist is mentioning what to him would seem to have a claim to the highest honor.
Philistia - The western portion of Palestine, from which the whole country was afterward named. See the notes at Psa 60:8; compare Psa 108:9; Isa 14:29, Isa 14:31. "And Tyre." See Psa 45:12, note; Isa 23:1, note.
With Ethiopia - Hebrew, Cush. The reference here is probably to the southern portion of Arabia. See Psa 68:31, note; Isa 18:1, note.
This man was born there - That is, It would be said of individuals that they were born in one of those places, and it would be regarded as an honor thus to have been born. People would pride themselves on the fact that they were born there, and the world would hold them in esteem on that account. This refers to a very natural, and a very common feeling among people. We can, of course, claim no credit, and deserve no real honor, on account of the place where we happen to have been born; but the fact that one has been born in a place distinguished for its advantages and its fame, - in a place where liberty, religion, and the arts have flourishcd - in a place renowned for its public spirit, and for producing illustrious people, - may be properly accounted as an occasion for gratitude, and as a stimulus to high and honorable efforts, and may thus be made an important auxiliary to virtue, patriotism, and piety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
87:4: Rahab: Psa 89:10; Isa 51:9
Babylon: Psa 137:1, Psa 137:8, Psa 137:9; Kg2 20:17, Kg2 20:18; isa 13:1-22, Isa 14:4-6; Jer 25:9, Jer 50:1-51:64; Dan 2:47, Dan 2:48, Dan 4:30; Rev 17:5, Rev 18:2
Tyre: Psa 45:12; isa 23:1-18; Ezek. 27:1-28:26
Ethiopia: 1Kings 10:1-29; Act 8:27
this man: Psa 68:31; Sa1 17:8; Sa2 21:16-22; Isa 19:11, Isa 19:23-25; Eze 28:2
Geneva 1599
87:4 I will make mention of (c) Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; (d) this [man] was born there.
(c) That is, Egypt and these other countries will come to the knowledge of God.
(d) It will be said of him who is regenerate and come to the Church, that he is as one who was born in the Church.
John Gill
87:4 I will make mention of Rahab,.... Not of Rahab the harlot, as Jerom and others of the ancients (y) interpret it; for the letters of both words are not the same in Hebrew; though mention is made of her in the Gospel, and Gospel times, in the genealogy of Christ, and by two of the apostles, Mt 1:5, but of Egypt; and so the Targum interprets it, which is so called, as it is in Ps 89:10 either from the pride of its inhabitants, the word having in it the sense of pride and haughtiness, and these being naturally proud and haughty, as Philo (z) the Jew observes; or from some city of this name in it; or rather this respects that part of Egypt called Delta, which was in the form of a pear; which "raab", or "rib", in the Egyptian language, signifies; in the midst of which was the city of Athribis of Ptolemy (a), which has its name from hence, and signifies the heart of a pear; and still this part of the country is called Errifia, as Leo Africanus (b) relates, and is here put for the whole country: the passage respects the conversion of it, and are the words of God foretelling it, and of which mention is made in Is 19:18 and had its accomplishment, at least in part, on the day of Pentecost, Acts 2:10 and will be further accomplished in the latter day, when the people that now inhabit that country shall be converted, which will be when the kingdoms of this world become Christ's: and Babylon; the country of the Assyrians and Chaldeans, of which Babylon was the metropolis: mention is made of the conversion of these in Is 19:24 and which also was fulfilled, in part, on the day of Pentecost, Acts 2:9 and in Babylon there was a church, in the times of the Apostle Peter, 1Pet 5:13 these the Lord promises that he would make mention of:
to them that know me; says he, that so they might expect their conversion, and take notice of them, and receive them, when converted;
or among them that know me (c); that is, I will make mention of them, as such that know me, and belong to that number; even such that love the Lord, believe in him, own and confess him, and yield obedience to him, and whom he takes into communion and fellowship with himself, and makes his friends, familiars, and acquaintance:
behold Philistia, and Tyre, with Ethiopia; where also will be many converts, regenerate persons, and such as know the Lord; of which there has been a partial accomplishment already; of Philistia, see Acts 8:40, for Azotus, or Ashdod, was a city of the Philistines; and of Tyre, see Ps 45:12 and of Ethiopia, and its conversion, mention is made in Ps 68:31, and the Ethiopian eunuch is one instance of it, Acts 8:27 of all which there will be abundance of instances in the latter day; and thus, as the church is commended from her foundation, from the superlative love the Lord bears to her, and the glorious things spoken of her; so from the number of her converts in different nations, in which her glory in Gospel times would greatly lie; see Is 49:18,
this man was born there; not any particular man; any single individual, famous for piety, wisdom, wealth, or power; as if it suggested that now and then such a person might be born in the above countries; whereas in Zion there were frequently many such persons born: nor is it to be understood of the Messiah, that should come out of Zion, as if that was the reason why multitudes from the above places should flock thither, because of the birth of this illustrious Person: the Targum understands it of a great personage, a king; and paraphrases it,
"a king is educated there;''
but it designs many persons in each of those countries that should be born again, of water, and of the Spirit, of the incorruptible seed of grace, by the ministry of the word; who, because they should be regenerated by means of the Gospel preached in Zion, therefore are said to be born there; and besides, being born again, they are admitted members of Zion, and to all the privileges of Zion, as true born Israelites; and are brought up there, are nourished with the sincere milk of the word, and nursed with the breasts of Gospel ordinances there administered; and so Zion, or Jerusalem, the Gospel church, is truly the mother of them all, Gal 4:26.
(y) Aug. Euthymius, Theodoret, & alii, in Amama, Antibarbar. Bibl. I. 3. p. 820. (z) De Agricultura, p. 196. (a) Geograph. l. 4. c. 5. (b) Descriptio Africae, l. 8. c. 2. (c) "inter scientes me", Vatablus, Gejerus, Schmidt; "apud noscentes me", Junius & Tremellius; "apud familiares meos", Piscator; "apud notos meos", Amama.
John Wesley
87:4 Rahab - Egypt, so called, either from its pride or natural strength. Babylon - Under these two and Philistia, the constant enemies of Israel, he seems to understand all the enemies of the church of God, who shall now be not only reconciled but united to them. Arabia - The nations on every side of them, for Tyre was on the north, Arabia on the South; those nearest to them, and those more remote from them.
Robert Jamieson, A. R. Fausset and David Brown
87:4 This is what is spoken by God.
to them . . . me--literally, "for My knowers," they are true worshippers (Ps 36:10; Is 19:21). These are mentioned as specimens.
this--that is, nation
was born there--Of each it is said, "This was born," or is a native of Zion, spiritually.
86:586:5: Սիովնի ասի մայր, եւ մարդ ծնաւ ՚ի նմա, եւ ինքն հիմունս արկ նմա Բարձրեալն[7261]։ [7261] Ոմանք.Մայր զՍիովն ասէ մարդ... եւ ինքն իսկ հիմունս արկ ՚ի նմա Բարձր՛՛։
5 Սիոնը պիտի մայր կոչուի, որտեղ մարդը ծնուեց, եւ նրա հիմքերը Բարձրեալն անձամբ գցեց:
5 Սիօնին համար պիտի ըսուի թէ«Այս մարդը ու այն մարդը հոն ծնաւ» Եւ Բարձրեալը ի՛նք պիտի հաստատէ զանիկա։
Սիոնի [542]ասի մայր, եւ մարդ`` ծնաւ ի նմա, եւ ինքն հիմունս արկ ի նմա Բարձրեալն:

86:5: Սիովնի ասի մայր, եւ մարդ ծնաւ ՚ի նմա, եւ ինքն հիմունս արկ նմա Բարձրեալն[7261]։
[7261] Ոմանք.Մայր զՍիովն ասէ մարդ... եւ ինքն իսկ հիմունս արկ ՚ի նմա Բարձր՛՛։
5 Սիոնը պիտի մայր կոչուի, որտեղ մարդը ծնուեց, եւ նրա հիմքերը Բարձրեալն անձամբ գցեց:
5 Սիօնին համար պիտի ըսուի թէ«Այս մարդը ու այն մարդը հոն ծնաւ» Եւ Բարձրեալը ի՛նք պիտի հաստատէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
86:586:5 О Сионе же будут говорить: >.
86:5 μήτηρ μητηρ mother Σιων σιων Siōn; Sion ἐρεῖ ερεω.1 state; mentioned ἄνθρωπος ανθρωπος person; human καὶ και and; even ἄνθρωπος ανθρωπος person; human ἐγενήθη γινομαι happen; become ἐν εν in αὐτῇ αυτος he; him καὶ και and; even αὐτὸς αυτος he; him ἐθεμελίωσεν θεμελιοω found αὐτὴν αυτος he; him ὁ ο the ὕψιστος υψιστος highest; most high
86:5 כִּֽי־ kˈî- כִּי that אַתָּ֣ה ʔattˈā אַתָּה you אֲ֭דֹנָי ˈʔᵃḏōnāy אֲדֹנָי Lord טֹ֣וב ṭˈôv טֹוב good וְ wᵊ וְ and סַלָּ֑ח sallˈāḥ סַלָּח forgiving וְ wᵊ וְ and רַב־ rav- רַב much חֶ֝֗סֶד ˈḥˈeseḏ חֶסֶד loyalty לְ lᵊ לְ to כָל־ ḵol- כֹּל whole קֹרְאֶֽיךָ׃ qōrᵊʔˈeʸḵā קרא call
86:5. ad Sion autem dicetur vir et vir natus est in ea et ipse fundavit eam ExcelsusShall not Sion say: This man and that man is born in her? and the Highest himself hath founded her.
4. I will make mention of Rahab and Babylon as among them that know me: behold Philistia, and Tyre, with Ethiopia; this one was born there.
86:5. For you are sweet and mild, Lord, and plentiful in mercy to all who call upon you.
86:5. For thou, Lord, [art] good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.
And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her:

86:5 О Сионе же будут говорить: <<такой-то и такой-то муж родился в нем, и Сам Всевышний укрепил его>>.
86:5
μήτηρ μητηρ mother
Σιων σιων Siōn; Sion
ἐρεῖ ερεω.1 state; mentioned
ἄνθρωπος ανθρωπος person; human
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
ἐγενήθη γινομαι happen; become
ἐν εν in
αὐτῇ αυτος he; him
καὶ και and; even
αὐτὸς αυτος he; him
ἐθεμελίωσεν θεμελιοω found
αὐτὴν αυτος he; him
ο the
ὕψιστος υψιστος highest; most high
86:5
כִּֽי־ kˈî- כִּי that
אַתָּ֣ה ʔattˈā אַתָּה you
אֲ֭דֹנָי ˈʔᵃḏōnāy אֲדֹנָי Lord
טֹ֣וב ṭˈôv טֹוב good
וְ wᵊ וְ and
סַלָּ֑ח sallˈāḥ סַלָּח forgiving
וְ wᵊ וְ and
רַב־ rav- רַב much
חֶ֝֗סֶד ˈḥˈeseḏ חֶסֶד loyalty
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
קֹרְאֶֽיךָ׃ qōrᵊʔˈeʸḵā קרא call
86:5. ad Sion autem dicetur vir et vir natus est in ea et ipse fundavit eam Excelsus
Shall not Sion say: This man and that man is born in her? and the Highest himself hath founded her.
86:5. For you are sweet and mild, Lord, and plentiful in mercy to all who call upon you.
86:5. For thou, Lord, [art] good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6. Так как "Сам Всевышний укрепил его", т. е. Иерусалим, то это показывает, что Господь покровительствует ему и рожденный в Иерусалиме тем самым становится покровительствуемым Богом. Но для последнего, как Царя всего мира, конечно, важно не самое место рождения лица, не физическая связь его с Иерусалимом только по месту происхождения, а нравственная, духовная близость к Богу, почему данное выражение является предуказанием такого будущего состояния Иерусалима, когда он сделается местом религиозно-нравственного обновления и рождения людей, источником новой жизни в Боге и союза с Ним. А так как Бог Иегова есть единый и истинный Бог, то быть записанным в книге Его подданных, значит получить право на блага в Его царстве. Из факта возвышения Иерусалима во времена Езекии писатель доходит до пророчества о будущем обращении к истинному Богу всех язычников.
Adam Clarke: Commentary on the Bible - 1831
87:5: This and that man was born in her - It will be an honor to any person to have been born in Zion. But how great is the honor to be born from above, and be a citizen of the Jerusalem that is from above! To be children of God, by faith in Christ Jesus! The Targum has, "David the king, and Solomon his son, were brought up here."
The Highest himself shall establish her - The Christian Church is built on the foundation of the prophets and apostles; Jesus Christ himself being the Cornerstone.
Albert Barnes: Notes on the Bible - 1834
87:5: And of Zion it shall be said - In respect to Zion; or, in honor of Zion. People shall regard it as a privilege to have been born in Zion. They shall speak of such a birth as a marked and honored distinction. "This and that man," etc. Designating them, or pointing them out, as having been born there. Those in a crowd, those passing along, those brought in any way to notice, will be spoken of in reference to their birth in Zion, and will be treated with a degree of favor and esteem, arising from their birth there corresponding to what those receive who are born in Egypt, Babylon, or Tyre. They will not be shunned and avoided on account of their birth as if it were ignoble, but they will be honored for it.
And the Highest himself shall establish her - Will establish Zion, or will give it prosperity and perpetuity. This, too, is what would be "said" respecting Zion by such as should speak of those born there; and it indicates
(a) their conviction that it would be permanent; and
(b) their desire that it might be: that a place so honored and distinguished might be perpetuated.
The practical truths suggested by this verse, as applied to the church, are
(1) that it is a privilege to have been born in connection with the Christian church; to have had a Christian parentage, and to have been early dedicated to God;
(2) that the time will come when this will be a ground of commendation, or when it will be spoken of as an honor, or when it will be regarded as presumptive evidence of a claim to esteem in the eyes of the world, that one was born in the church, was early devoted to God, and was trained up under the influences of religion;
(3) that the character of those who are thus born, and who are thus trained up, will constitute, in the view of the world, evidence of the stability of the church, and proof that God regards it with favor. It has not always been deemed an honor, or a passport to favor, to have been born in the church, but the time will come when this will be universally so; and, even now, no child can fully appreciate the honor and the real advantage of having been born in a family where God is served, and of having been early consecrated to God by parental purpose, by prayer, and by Christian baptism.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
87:5: of Zion: Isa 44:4, Isa 44:5, Isa 60:1-9; Joh 1:12-14, Joh 3:3-5; Gal 3:26-28; Heb 11:32-40; Heb 12:1, Heb 12:2, Heb 12:22-24; Pe1 1:23, Pe1 1:24
highest: Eze 48:35; Mat 16:18; Rom 8:31
Carl Friedrich Keil and Franz Delitzsch
87:5
Inasmuch now as the nations come thus into the church (or congregation) of the children of God and of the children of Abraham, Zion becomes by degrees a church immeasurably great. To Zion, however, or of Zion (ל of reference to), shall it be said אישׁ ואישׁ ילּד־בּהּ. Zion, the one city, stands in contrast to all the countries, the one city of God in contrast to the kingdoms of the world, and אישׁ ואישׁ in contrast to זה. This contrast, upon the correct apprehension of which depends the understanding of the whole Psalm, is missed when it is said, "whilst in relation to other countries it is always only the whole nation that comes under consideration, Zion is not reckoned up as a nation, but by persons" (Hofmann). With this rendering the ילּד retires into the background; in that case this giving of prominence to the value of the individual exceeds the ancient range of conception, and it is also an inadmissible appraisement that in Zion each individual is as important as a nation as a whole. Elsewhere אישׁ אישׁ, Lev 17:10, Lev 17:13, or אישׁ ואישׁ, Esther 1:8, signifies each and every one; accordingly here אישׁ ואישׁ (individual and, or after, individual) affirms a progressus in infinitum, where one is ever added to another. Of an immeasurable multitude, and of each individual in this multitude in particular, it is said that he was born in Zion. Now, too, והוּא כוננה עליון has a significant connection with what precedes. Whilst from among foreign peoples more and more are continually acquiring the right of natives in Zion, and thus are entering into a new national alliance, so that a breach of their original national friendships is taking place, He Himself (cf. 1Kings 20:9), the Most High, will uphold Zion (Ps 48:9), so that under His protection and blessing it shall become ever greater and more glorious. Ps 87:6 tells us what will be the result of such a progressive incorporation in the church of Zion of those who have hitherto been far removed, viz., Jahve will reckon when He writeth down (כּתוב as in Josh 18:8) the nations; or better - since this would more readily be expressed by בּכתבו, and the book of the living (Is 4:3) is one already existing from time immemorial - He will reckon in the list (כתוב after the form חלום, חלו, פּקוד = כּתב, Ezek 13:9) of the nations, i.e., when He goes over the nations that are written down there and chosen for the coming salvation, "this one was born there;" He will therefore acknowledge them one after another as those born in Zion. The end of all history is that Zion shall become the metropolis of all nations. When the fulness of the Gentiles is thus come in, then shall all and each one as well singing as dancing say (supply יאמרוּ): All my fountains are in thee. Among the old translators the rendering of Aquila is the best: καὶ ᾄδοντες ὡς χοροί· πᾶσαι πηγαὶ ἐν σοί, which Jerome follows, et cantores quasi in choris: omnes fontes mei in te. One would rather render cholaliym, "flute-players" (lxx ὡς ἐν αὐλοῖς); but to pipe or play the flute is חלּל (a denominative from חליל), 3Kings 1:40, whereas to dance is חלל (Pilel of חוּל); it is therefore = מחוללים, like לצצים, Hos 7:5. But it must not moreover be rendered, "And singers as well as dancers (will say);" for "singers" is משׁררים, not שׁרים, which signifies cantantes, not cantores. Singing as dancing, i.e., making known their festive joy as well by the one as by the other, shall the men of all nations incorporated in Zion say: All my fountains, i.e., fountains of salvation (after Is 12:3), are in thee (O city of God). It has also been interpreted: my looks (i.e., the object on which my eye is fixed, or the delight of my eyes), or: my thoughts (after the modern Hebrew עיּן of spiritual meditation); but both are incongruous. The conjecture, too, of Bttcher, and even before him of Schnurrer (Dissertationes, p. 150), כל־מעיני, all who take up their abode (instead of which Hupfeld conjectures מעיני, all my near-dwellers, i.e., those who dwell with me under the same roof)
(Note: Hupfeld cites Rashi as having thus explained it; but his gloss is to be rendered: my whole inmost part (after the Aramaic = מעי) is with thee, i.e., they salvation.)),
is not Hebrew, and deprives us of the thought which corresponds to the aim of the whole, that Jerusalem shall be universally regarded as the place where the water of life springs for the whole of mankind, and shall be universally praised as this place of fountains.
Geneva 1599
87:5 And of Zion it shall be said, (e) This and that man was born in her: and the highest himself shall establish her.
(e) Out of all quarters they will come to the Church, and be counted as citizens.
John Gill
87:5 And of Zion it shall be said,.... The same with the city of God, the church before commended:
this and that man was born in her; this and that great man, in opposition to a mean person, in the preceding verse: "or a man and man" (d); men of all sorts, and of different nations, Jews and Gentiles, and great numbers of them:
and the Highest himself shall establish her; the church of God, though founded by him, and laid on a sure foundation, on the Rock of ages, against which the gates of hell cannot prevail, yet is sometimes fluctuating and unsettled;
Tit is tossed with tempests, the persecutions of men, the errors and heresies of false teachers, and the contentions and divisions of its own members; and is not always in one place, but is removed from one place to another, and is obliged to flee into the wilderness; but in the latter day it will be established and settled; it will be a tabernacle that shall not be taken down nor removed; but shall be established for ever, Ps 89:37, and this is the work of God, the most high God, the possessor of heaven and earth, whatever instruments he may make use of, as ministers of the word, and kings of the earth; as it is his work, and his only, to establish particular believers, 2Cor 1:21, so it is his to establish the church in general: or it may be rendered, "he shall establish her on high" (e), which will be the case when she is established upon the top of the mountains, and exalted above the hills, Is 2:2.
(d) "vir et vir", Pagninus, Montanus, Tigurine version, Vatablus, Gejerus, Michaelis. (e) So the Targum, and Ainsworth.
John Wesley
87:5 Zion - Of Jerusalem, or the church of God. Said - It shall be acknowledged. Man - Heb. Man and man, all sorts of men without difference of nations. Establish - And this shall not be a transient, but a lasting work; Zion shall continue in its strength and fertility because the Almighty God is her founder and protector.
Robert Jamieson, A. R. Fausset and David Brown
87:5 The writer resumes--
This and that man--literally, "man and man," or many (Gen 14:10; Ex 8:10, Ex 8:14), or all (Is 44:5; Gal 3:28).
the highest . . . her--God is her protector.
86:686:6: Տէր պատմեսցէ գրովք ժողովրդեան, իշխանացս այսոցիկ որ եղեն անդ[7262]։ [7262] Ոմանք.Գրովք ժողովրդեան իւրոյ։
6 Տէրը գրքերում պիտի պատմի այն ժողովուրդների եւ իշխանների մասին, որոնք գոյացան այնտեղ:
6 Տէրը ազգերը գրած ժամանակը պիտի ըսէ.«Ասիկա հոն ծնաւ»։ (Սէլա։)
[543]Տէր պատմեսցէ գրովք ժողովրդեան, իշխանացս այսոցիկ որ եղեն անդ:

86:6: Տէր պատմեսցէ գրովք ժողովրդեան, իշխանացս այսոցիկ որ եղեն անդ[7262]։
[7262] Ոմանք.Գրովք ժողովրդեան իւրոյ։
6 Տէրը գրքերում պիտի պատմի այն ժողովուրդների եւ իշխանների մասին, որոնք գոյացան այնտեղ:
6 Տէրը ազգերը գրած ժամանակը պիտի ըսէ.«Ասիկա հոն ծնաւ»։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
86:686:6 Господь в переписи народов напишет: >.
86:6 κύριος κυριος lord; master διηγήσεται διηγεομαι narrate; describe ἐν εν in γραφῇ γραφη scripture λαῶν λαος populace; population καὶ και and; even ἀρχόντων αρχων ruling; ruler τούτων ουτος this; he τῶν ο the γεγενημένων γινομαι happen; become ἐν εν in αὐτῇ αυτος he; him διάψαλμα διαψαλμα interlude; rest
86:6 הַאֲזִ֣ינָה haʔᵃzˈînā אזן listen יְ֭הוָה [ˈyhwāh] יְהוָה YHWH תְּפִלָּתִ֑י tᵊfillāṯˈî תְּפִלָּה prayer וְ֝ ˈw וְ and הַקְשִׁ֗יבָה haqšˈîvā קשׁב give attention בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound תַּחֲנוּנֹותָֽי׃ taḥᵃnûnôṯˈāy תַּחֲנוּן supplication
86:6. Dominus numerabit scribens populos ipse natus est in ea semperThe Lord shall tell in his writings of peoples and of princes, of them that have been in her.
5. Yea, of Zion it shall be said, This one and that one was born in her; and the Most High himself shall establish her.
86:6. Pay attention, Lord, to my prayer, and attend to the voice of my supplication.
86:6. Give ear, O LORD, unto my prayer; and attend to the voice of my supplications.
The LORD shall count, when he writeth up the people, [that] this [man] was born there. Selah:

86:6 Господь в переписи народов напишет: <<такой-то родился там>>.
86:6
κύριος κυριος lord; master
διηγήσεται διηγεομαι narrate; describe
ἐν εν in
γραφῇ γραφη scripture
λαῶν λαος populace; population
καὶ και and; even
ἀρχόντων αρχων ruling; ruler
τούτων ουτος this; he
τῶν ο the
γεγενημένων γινομαι happen; become
ἐν εν in
αὐτῇ αυτος he; him
διάψαλμα διαψαλμα interlude; rest
86:6
הַאֲזִ֣ינָה haʔᵃzˈînā אזן listen
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
תְּפִלָּתִ֑י tᵊfillāṯˈî תְּפִלָּה prayer
וְ֝ ˈw וְ and
הַקְשִׁ֗יבָה haqšˈîvā קשׁב give attention
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
תַּחֲנוּנֹותָֽי׃ taḥᵃnûnôṯˈāy תַּחֲנוּן supplication
86:6. Dominus numerabit scribens populos ipse natus est in ea semper
The Lord shall tell in his writings of peoples and of princes, of them that have been in her.
86:6. Pay attention, Lord, to my prayer, and attend to the voice of my supplication.
86:6. Give ear, O LORD, unto my prayer; and attend to the voice of my supplications.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
87:6: The Lord shall count, when he writeth up the people - בכתוב עמים bichthob ammim, in the register of the people. When he takes account of those who dwell in Jerusalem, he will particularly note those who were born in Zion.
This has an easy spiritual meaning. When God takes an account of all professing Christians, he will set apart those for inhabitants of the New Jerusalem who were born in Zion, who were born again, received a new nature, and were fitted for heaven.
Albert Barnes: Notes on the Bible - 1834
87:6: The Lord shall count - That is, God himself will honor those who are so born. In the pRev_ious verse, the effect of such a birth was described as securing honor from human beings. Here a higher honor is adverted to - that which will be derived from God himself.
When he writeth up the people ... - The word rendered "people" here is in the plural number. At the time of making an enrollment of the people, or taking an account or a census of the nations, he would mark, or cause to be marked, with special honor the man that had his birth in Zion. Out of such would his own people be taken, and those thus born would have an honor which no one else would receive from him. He would not mark with any special approbation those who had been born in Egypt, in Babylon, or in Tyre, but he would mark with special interest those who had been born in Zion. The practical truth suggested here is, that God will in the main take his people from among those who have been born in the church. As a matter of fact, while it is true that others are converted and added to the church, the great mass of church-members consist of those who have been born of Christian parents; who have been early dedicated to God; and who have been trained up for his service. See the notes at Isa 44:3-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
87:6: when: Psa 22:30; Isa 4:3; Eze 9:4, Eze 13:9; Luk 10:20; Phi 4:3; Rev 13:8
this man: Jer 3:19; Gal 4:26-31; Rev 20:15
Geneva 1599
87:6 The LORD shall count, when he (f) writeth up the people, [that] this [man] was born there. Selah.
(f) When he calls them by his word into the Church, whom he had elected and written in the book.
John Gill
87:6 The Lord shall count when he writeth up the people, Not in the Lamb's book of life; for that was written from eternity, Rev_ 13:8 but in the writing of the house of Israel, among the living in Jerusalem, and with his righteous ones; which is done at effectual calling, and when admitted members of Gospel churches, whereby they openly appear to be the children of God, and are taken into the list and catalogue of saints; see Ezek 13:9 or in the last day, when the Lord will take the number of his people,
and cause them again to pass under the rod of him that telleth them; and will make up his jewels, complete the number of them in conversion, and collect them all together; and his counting and writing them may denote his exact knowledge of them, and his care that he lose none; but this will only concern regenerate persons; the Lord will not count nor make any account of any others, as follows:
that this man was born there; and the man that is born in Zion, even every regenerate man, will be counted and numbered by him, and declared to be his, when he makes a general survey and muster of his saints another day.
Selah. See Gill on Ps 3:2.
John Wesley
87:6 When - When God, the maker and governor of this city shall take a survey of all his citizens. It is an allusion to princes or governors of cities that use to write and keep a register of all their people.
Robert Jamieson, A. R. Fausset and David Brown
87:6 The same idea is set forth under the figure of a register made by God (compare Is 4:3).
86:786:7: Որպէս զի ուրախ լիցին ՚ի քեզ ամենեքեան. որոց բնակութիւն իւրեանց ՚ի քէն է[7263]։ Տունք. զ̃։[7263] Յօրինակին պակասէր.Ուրախ լիցին ՚ի քեզ ամենեքեան։
7 Որքա՜ն պիտի ուրախանան քեզնով բոլոր նրանք, որոնց բնակութիւնը քեզնից է:
7 Ու երգողները նոյնպէս ալ սրնգահարները պիտի ըսեն.«Իմ բոլոր աղբիւրներս քու Մէջդ են»։
Որպէս զի ուրախ լիցին ի քեզ ամենեքեան, որոց բնակութիւն իւրեանց ի քէն է:

86:7: Որպէս զի ուրախ լիցին ՚ի քեզ ամենեքեան. որոց բնակութիւն իւրեանց ՚ի քէն է[7263]։ Տունք. զ̃։
[7263] Յօրինակին պակասէր.Ուրախ լիցին ՚ի քեզ ամենեքեան։
7 Որքա՜ն պիտի ուրախանան քեզնով բոլոր նրանք, որոնց բնակութիւնը քեզնից է:
7 Ու երգողները նոյնպէս ալ սրնգահարները պիտի ըսեն.«Իմ բոլոր աղբիւրներս քու Մէջդ են»։
zohrab-1805▾ eastern-1994▾ western am▾
86:786:7 И поющие и играющие, все источники мои в тебе.
86:7 ὡς ως.1 as; how εὐφραινομένων ευφραινω celebrate; cheer πάντων πας all; every ἡ ο the κατοικία κατοικια settlement ἐν εν in σοί σοι you
86:7 בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day צָ֭רָתִ֥י ˈṣārāṯˌî צָרָה distress אֶקְרָאֶ֗ךָּ ʔeqrāʔˈekkā קרא call כִּ֣י kˈî כִּי that תַעֲנֵֽנִי׃ ṯaʕᵃnˈēnî ענה answer
86:7. et cantabunt quasi in choris omnes fontes mei in teThe dwelling in thee is as it were of all rejoicing.
6. The LORD shall count, when he writeth up the peoples, this one was born there.
86:7. In the day of my tribulation, I cried out to you, because you heeded me.
86:7. In the day of my trouble I will call upon thee: for thou wilt answer me.
As well the singers as the players on instruments [shall be there]: all my springs [are] in thee:

86:7 И поющие и играющие, все источники мои в тебе.
86:7
ὡς ως.1 as; how
εὐφραινομένων ευφραινω celebrate; cheer
πάντων πας all; every
ο the
κατοικία κατοικια settlement
ἐν εν in
σοί σοι you
86:7
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
צָ֭רָתִ֥י ˈṣārāṯˌî צָרָה distress
אֶקְרָאֶ֗ךָּ ʔeqrāʔˈekkā קרא call
כִּ֣י kˈî כִּי that
תַעֲנֵֽנִי׃ ṯaʕᵃnˈēnî ענה answer
86:7. et cantabunt quasi in choris omnes fontes mei in te
The dwelling in thee is as it were of all rejoicing.
86:7. In the day of my tribulation, I cried out to you, because you heeded me.
86:7. In the day of my trouble I will call upon thee: for thou wilt answer me.
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
7. Пение и игры, как выражение радостного настроения духа и довольства будут исходить из Иерусалима, так как он один явится центром новой жизни. То, что для писателя этого псалма было предметом отдаленной мечты, теперь нашло историческое осуществление со времен Мессии - Христа, когда из Иерусалима раздалось учение новой жизни, быстро распространившееся по всему миру и до сих пор распространяющееся. В этом учении и в подданстве царю Христу, - залог вечного блага, самый высокий и достойный предмет искания человеком истинного счастья. Значиться рожденным в Иерусалиме то же, что и обновиться для другой высшей жизни, а быть записанным в книге - сделаться наследником небесного царства и вечного блаженства.
Adam Clarke: Commentary on the Bible - 1831
87:7: As well the singers, etc. - Perhaps, this may mean no more than, The burden of the songs of all the singers and choristers shall be, "All my fountains (ancestors and posterity) are in thee;" and consequently, entitled to all thy privileges and immunities. Instead of שרים sharim, "singers," many MSS. and early printed editions have, sarim, "princes." Some for מעיני mayenai, "my fountains," would read with several of the Versions, מעוני meoney, "habitations;" but no MS. yet discovered supports this reading.
It would be a very natural cause of exultation, when considering the great privileges of this royal city, to know that all his friends, family, and children, were citizens of this city, were entered in God's register, and were entitled to his protection and favor. Applied to the Christian Church, the privileges are still higher: born of God, enrolled among the living in Jerusalem, having their hearts purified by faith, and being washed and made clean through the blood of the covenant, and sealed by the Holy Spirit of promise, such have a right to the inheritance among the saints in light. I need not add that springs, wells, fountains, and cisterns, and waters are used metaphorically in the sacred writings for children, posterity, fruitful women, people, etc.; see among others Pro 5:15, Pro 5:16; Psa 68:26; Isa 48:1; and Rev 17:15. The old Psalter understands the whole as relating to Gospel times; and interprets it accordingly. Bishop Horne takes it in the same sense. The whole Psalm is obscure and difficult. I will venture a literal version of the whole, with a few explanatory interpolations, instead of notes, in order to cast a little more light upon it.
1. A Psalm to be sung by the posterity of Korah. A prophetic song.
2. "Jehovah loves his foundation, the city built by him on holy mountains. He loves the gates of Zion more than all the habitations of Jacob."
3. "Honorable things are declared of thee, O city of God. Selah."
4. "I will number Egypt and Babylon among my worshippers; behold Philistia and Tyre! They shall be born in the same place." They shall be considered as born in the city of God.
5. "But of Zion it shall be said, This one, and that one," persons of different nations, "was born in it, and the Most High shall establish it."
6. "Jehovah shall reckon in the registers of the people, This one was born there."
7. "The people shall sing, as in leading up a choir, All my fountains," the springs of my happiness, "are in thee."
I have nearly followed here the version of Mr. N. M. Berlin, who wonders that there should be any doubt concerning this translation of the last verse, when Symmachus and Aguila, who must have well known the sense of the Masoretic text, have translated: Και ᾳδοντης ῳς χοροι πασαι πηγαι εν σοι· "And they shall sing, as in leading up a dance, All my fountains are in thee." The translation cannot be far from the meaning.
Albert Barnes: Notes on the Bible - 1834
87:7: As well the singers as the players on instruments shall be there - literally, "The singers as the players on instruments." The image is that of a musical procession, where the singers go before, followed by those who play on various instruments of music. The idea seems to be that when the number of the true friends of God shall be made up, or shall all be enrolled, there will be a triumphal procession; or, they are seen by the psalmist, moving before God as in a triumphal procession. Compare the notes at Isa 35:10. Perhaps the reference is to heaven - the true Zion; to the assembling of all who shall have been born in Zion, and who shall have become citizens of the true Zion, the Jerusalem above.
All my springs are in thee - The word rendered springs means properly a place of fountains (see the notes at Psa 84:6), and also a fountain, Gen 7:11; Gen 8:2. It thus becomes an emblem of happiness; of delight; of pleasure; and the ideal here is that the highest happiness of the psalmist was found in what is here referred to by the word "thee." That word may refer either to God or to Zion; but as the subject of the psalm is Zion, it is most natural to suppose that the reference is to that. Thus it accords with the sentiment so often found in the Psalms, where the writer expresses his love for Zion; his pleasure in its solemnities; his desire to abide there as his permanent home. Compare Psa 23:6; Psa 84:2-4, Psa 84:10. The idea has been beautifully expressed by Dr. Dwight, in his version of Psa 137:6 :
"I love thy church, O God;
Her walls before thee stand,
Dear as the apple of thine eye,
And graven on thy hand.
"If e'er my heart forget
Her welfare or her woe,
Let every joy this heart forsake,
And every grief o'erflow.
"Beyond my highest joy
I prize her heavenly ways.
Her sweet communion, solemn vows,
Her hymns of love and praise."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
87:7: As well: Psa 68:24, Psa 68:25; Ch1 15:16-29, Ch1 23:5, Ch1 25:1-6; Rev 14:1-3
all my: Psa 46:4; Isa 12:3; Joh 1:16, Joh 4:10, Joh 4:14, Joh 7:37-39; Jam 1:17; Rev 21:6; Rev 22:1, Rev 22:17
Geneva 1599
87:7 As well the singers as the players on instruments [shall be there]: all my (g) springs [are] in thee.
(g) The prophet sets his whole affections and comfort in the church.
John Gill
87:7 As well the singers as the players on the instruments shall be there,.... In Zion, in the church; signifying that there should be great spiritual joy there when the above things should be accomplished; great joy in the churches, because of the conversion of Jews and Gentiles; and great joy in the persons themselves, born again, and brought to Zion; in allusion to the vocal and instrumental music used in the temple service; see Is 35:10.
all my springs are in thee; which are either the words of the psalmist, or rather of the souls born in Zion; who, in their spiritual songs, will thus express themselves concerning the church, in which are the word and ordinances, compared to fountains of living water, and are springs of spiritual peace and refreshment to converted persons; see Joel 3:18, where also the Spirit and his graces are communicated by the ministry of the word and ordinances in the church, which are signified by wells and rivers of living water, Jn 4:14 and particularly here stands Christ, the fountain of gardens, and well of living waters, for the supply and comfort of saints, and his blood a fountain opened for cleansing and purification, Song 4:15, yea, here flows the river of God's love, the streams whereof make glad the city of God; and which, like the waters in Ezekiel's vision, come from under the threshold of the sanctuary, Ps 46:4 or the words may be considered as an address of the psalmist, or of the church, or of regenerate persons, unto Christ:
all my springs or fountains are in thee; the fulness of grace dwells in him, the springs of all joy, and peace, and comfort, are with him; the wells of salvation are in him, and both grace and glory are from him; he is the spring of all grace now, and the fountain of all happiness hereafter. Gussetius (z) has a very peculiar version of the whole text, which he renders thus
"all my fountains will be singing in thee, or of thee, as those that dance at the sound of the pipe:''
taking the allusion to be to the playing of fountains in gardens, and to the delightful sound the waters make; but the accents will not admit of such a sense.
(z) Comment. Ebr. p. 845.
John Wesley
87:7 Singers - There shall be great rejoicing and praising God, both with vocal and instrumental musick, for this glorious work of the conversion of the Gentiles. He describe's evangelical worship, by legal phrases and customs, as the prophets frequently do. In thee - In Zion or the church. These words may be here added as the burden of the song, which these singers are supposed to have sung, in the name of all the people of God. All our desires and delights are in thee, all the springs of mercy, grace, and glory, flow to us only in and thro' thee.
Robert Jamieson, A. R. Fausset and David Brown
87:7 As in a great procession of those thus written up, or registered, seeking Zion (Is 2:3; Jer 50:5), "the singers" and "players," or pipers, shall precede.
all my springs--So each shall say, "All my sources of spiritual joy are in Thee" (Ps 46:4; Ps 84:6).