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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Можно относить написание этого псалма Давидом ко времени гонения от Авессалома. На это указывает изображение Давидом себя преследуемым от врагов, причем он нигде не говорит о своей полной невинности пред Богом, а только о том, что неприязненность действий врагов не вызвана поступками с его стороны, которые бы оправдывали силу этой неприязненности. Наоборот, его молитва к Богу о том, чтобы Он сохранил его от всего дурного и слова "пусть накажет мя праведник" дают возможность предполагать, что Давид не всегда следовал Богу, и что он получил обличение от праведника. Такое понимание данных слов псалма указывает на известное преступление Давида с Вирсавией и обличение его пророком. Следствием же указанного преступления Давида, были, как мы говорили ранее, семейные нестроения и, в частности, восстание Авессалома.

В еврейской, греческой и латинской Библиях псалом приписывается Давиду.

Поспеши, Господи, ко мне со Своею помощью; да направится к Тебе молитва моя, как фимиам вечерней жертвы (1-2). Сохрани меня от дурных слов и лукавых мыслей; пусть меня обличает праведник, но я всегда против злодейств (3-5). Враги жестоко преследуют нас, как бы плугом рассекают землю, я же невиновен пред ними и кроток (6-7). Я надеюсь на Тебя и верую, что Ты защитишь, а враги нечестивые падут (8-10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David was in distress when he penned this psalm, pursued, it is most likely, by Saul, that violent man. Is any distressed? Let him pray; David did so, and had the comfort of it. I. He prays for God's favourable acceptance, ver. 1, 2. II. For his powerful assistance, ver. 3, 4. III. That others might be instrumental of good to his soul, as he hoped to be to the souls of others, ver. 5, 6. IV. That he and his friends being now brought to the last extremity God would graciously appear for their relief and rescue, ver. 7-10. The mercy and grace of God are as necessary to us as they were to him, and therefore we should be humbly earnest for them in singing this psalm.
Adam Clarke: Commentary on the Bible - 1831
The psalmist prays that his devotions may be accepted, Psa 141:1, Psa 141:2. That he may be enabled so to watch that he do not offend with his tongue; and that he may be preserved from wickedness, Psa 141:3, Psa 141:4. His willingness to receive reproof, Psa 141:5. He complains of disasters, Psa 141:6, Psa 141:7. His trust in God, and prayer against his enemies, Psa 141:8-10.
This Psalm is generally attributed to David, and considered to have been composed during his persecution by Saul. Some suppose that he made it at the time that he formed the resolution to go to Achish, king of Gath; see 1 Samuel 26: It is generally thought to be an evening prayer, and has long been used as such in the service of the Greek Church. It is in several places very obscure.
Albert Barnes: Notes on the Bible - 1834
141:0: This, also, is a psalm of David, and apparently composed under circumstances similar to the former. It is impossible, however, to determine the precise time at which it was written, or the exact circumstances of the psalmist at the time.
The circumstances, as far as they can be gathered from the psalm, are these:
(1) He was in a situation of peril; so much so as to have almost no hope for himself or his followers. Snares and gins were laid for him Psa 141:9, and his followers and friends were scattered and dispirited, as if their bones were scattered at the grave's mouth, Psa 141:7. Everything looked dark and discouraging.
(2) in these circumstances it occurred to his mind, or was suggested to him, to say or do something which, not honorable or right in itself, might have brought relief, or which might have rescued him from his peril, and secured the favor of his enemies; some trick - some artful scheme - some concession of principle - which would have delivered him from his danger, and which would have secured for him a position of safety, plenty, and honor, Psa 141:3-4. Many considerations, derived from his danger, might have been suggested for this, even by those who were not bad people, but who might have been timid men, and who might have felt that their cause was hopeless, and that it would be proper to avail themselves of this opportunity to escape from their peril in any way.
(3) David knew that to resist this - to abstain from following this apparently wise and prudent counsel - to refuse to do what the circumstances might seem to others to justify - would expose him to the rebukes of sincere and honest people who thought that this would be right. Yet knowing all this, he resolved to hear their reproach rather than to follow such advice by doing a wrong thing. He says Psa 141:5, that though they should smite him, it would (he knew) be in kindness, with the best intention; though they should reprove him, it would be like a "gentle oil" - it would not break his head or crush him. He would cherish no resentment; he would still pray for them as usual in the time of their calamities, Psa 141:5. Even when the "judges," the rulers - his enemies - should be overthrown, as they might be, he would take no advantage of that circumstance; he would not seek for Rev_enge; his words should be "sweet" kind words still, Psa 141:6.
(4) David prays, therefore, in view of this temptation, and of the counsel suggested to him, that he might be able to set a watchful guard over his own lips, and to keep his heart, that he might not be betrayed into anything which would be dishonorable or wicked; that he might not be allured to that which was wrong by any prospect of temporal advantage which might follow. Psa 141:1-4.
(5) as the result of all, he put his trust in God, that he might be enabled to pursue an upright course; and that, in such a course, he might be preserved from the snares which had been laid for him, Psa 141:8-10.
Perhaps what is here said in illustration of the design of the psalm will best agree with the supposition that it refers to the time mentioned in Sa1 24:1-7. Saul was then in his power. He could easily have put him to death. His friends advised it. The "suggestion" was a natural one; it would seem to many to be a justifiable measure. But he resisted the temptation, trusting in the Lord to deliver him, without his resorting to a measure which could not but have been regretted ever afterward.
The practical truth which would be illustrated by this view of the psalm would be, "that we are not to say or do anything that is wrong, though good people, our friends, advise it; though it should subject us to their reproaches if we do it not; though to do it would be followed by great personal advantages; and though not to do it would leave us still in danger - a danger from which the course advised would have delivered us. It is better to act nobly, honorably, and in a high-minded manner, and to leave the result with God, still trusting in him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 141:1, David prays that his suit may be acceptable; Psa 141:3, his conscience sincere; Psa 141:7, and his life free from snares.
Carl Friedrich Keil and Franz Delitzsch

Evening Psalm in the Times of Absalom
The four Psalms, Ps 140:1-13, Ps 141:1-10, Ps 142:1-7, and Ps 143:1-12, are interwoven with one another in many ways (Symbolae, pp. 67f.). The following passages are very similar, viz., Ps 140:7; Ps 141:1; Ps 142:2, and Ps 143:1. Just as the poet complains in Ps 142:4, "when my spirit veils itself within me," so too in Ps 143:4; as he prays in Ps 142:8, "Oh bring my soul out of prison," so in Ps 143:11, "bring my soul out of distress," where צרה takes the place of the metaphorical מסגר. Besides these, compare Ps 140:5-6 with Ps 141:9; Ps 142:7 with Ps 143:9; Ps 140:3 with Ps 141:5, רעות; Ps 140:14 with Ps 142:8; Ps 142:4 with Ps 143:8.
The right understanding of the Psalm depends upon the right understanding of the situation. Since it is inscribed לדוד, it is presumably a situation corresponding to the history of David, out of the midst of which the Psalm is composed, either by David himself or by some one else who desired to give expression in Davidic strains to David's mood when in this situation. For the gleaning of Davidic Psalms which we find in the last two Books of the Psalter is for the most part derived from historical works in which these Psalms, in some instances only free reproductions of the feelings of David with respect to old Davidic models, adorned the historic narrative. The Psalm before us adorned the history of the time of the persecution by Absalom. At that time David was driven out of Jerusalem, and consequently cut off from the sacrificial worship of God upon Zion; and our Psalm is an evening hymn of one of those troublous days. The ancient church, even prior to the time of Gregory (Constitutiones Apostolicae, ii. 59), had chosen it for its evening hymn, just as it had chosen Ps 63:1-11 for its morning hymn. Just as Ps 63:1-11 was called ὁ ὀρθρινός (ibid. 8:37), so this Psalm, as being the Vesper Psalm, was called ὁ ἐπιλύχνιος (vid., 8:35).
John Gill
INTRODUCTION TO PSALM 141
A Psalm of David. This psalm was written about the same time, and upon the same occasion, as that going before and what follows after; even when David was persecuted by Saul, and when he was in great danger of his enemies, and snares were laid for his life.
140:0140:1: Սաղմոս ՚ի Դաւիթ. ՃԽ։
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140:1: Սաղմոս ՚ի Դաւիթ. ՃԽ։
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140:0140:0 Псалом Давида.
140:1 ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith κύριε κυριος lord; master ἐκέκραξα κραζω cry πρὸς προς to; toward σέ σε.1 you εἰσάκουσόν εισακουω heed; listen to μου μου of me; mine πρόσχες προσεχω pay attention; beware τῇ ο the φωνῇ φωνη voice; sound τῆς ο the δεήσεώς δεησις petition μου μου of me; mine ἐν εν in τῷ ο the κεκραγέναι κραζω cry με με me πρὸς προς to; toward σέ σε.1 you
140:1 לַ la לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David חַלְּצֵ֣נִי ḥallᵊṣˈēnî חלץ draw off יְ֭הוָה [ˈyhwāh] יְהוָה YHWH מֵ mē מִן from אָדָ֣ם ʔāḏˈām אָדָם human, mankind רָ֑ע rˈāʕ רַע evil מֵ mē מִן from אִ֖ישׁ ʔˌîš אִישׁ man חֲמָסִ֣ים ḥᵃmāsˈîm חָמָס violence תִּנְצְרֵֽנִי׃ tinṣᵊrˈēnî נצר watch
140:1. canticum David Domine clamavi ad te festina mihi exaudi vocem meam clamantis ad teI have cried to thee, O Lord, hear me: hearken to my voice, when I cry to thee.
A Psalm of David.
140:1. Unto the end. A Psalm of David. Rescue me, O Lord, from the evil man. Rescue me from the iniquitous leader.
140:1. To the chief Musician, A Psalm of David. Deliver me, O LORD, from the evil man: preserve me from the violent man;
KJV Chapter [141] A Psalm of David:

140:0 Псалом Давида.
140:1
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
κύριε κυριος lord; master
ἐκέκραξα κραζω cry
πρὸς προς to; toward
σέ σε.1 you
εἰσάκουσόν εισακουω heed; listen to
μου μου of me; mine
πρόσχες προσεχω pay attention; beware
τῇ ο the
φωνῇ φωνη voice; sound
τῆς ο the
δεήσεώς δεησις petition
μου μου of me; mine
ἐν εν in
τῷ ο the
κεκραγέναι κραζω cry
με με me
πρὸς προς to; toward
σέ σε.1 you
140:1
לַ la לְ to
הַ the
מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail
מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
חַלְּצֵ֣נִי ḥallᵊṣˈēnî חלץ draw off
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
מֵ מִן from
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
רָ֑ע rˈāʕ רַע evil
מֵ מִן from
אִ֖ישׁ ʔˌîš אִישׁ man
חֲמָסִ֣ים ḥᵃmāsˈîm חָמָס violence
תִּנְצְרֵֽנִי׃ tinṣᵊrˈēnî נצר watch
140:1. canticum David Domine clamavi ad te festina mihi exaudi vocem meam clamantis ad te
I have cried to thee, O Lord, hear me: hearken to my voice, when I cry to thee.
A Psalm of David.
140:1. Unto the end. A Psalm of David. Rescue me, O Lord, from the evil man. Rescue me from the iniquitous leader.
140:1. To the chief Musician, A Psalm of David. Deliver me, O LORD, from the evil man: preserve me from the violent man;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
141:1: Lord, I cry unto thee - Many of David's Psalms begin with complaints; but they are not those of habitual plaint and peevishness. He was in frequent troubles and difficulties, and he always sought help in God. He ever appears in earnest; at no time is there any evidence that the devotion of David was formal. He prayed, meditated, supplicated, groaned, cried, and even roared, as he tells us, for the disquietude of his soul. He had speedy answers; for he had much faith, and was always in earnest.
Albert Barnes: Notes on the Bible - 1834
141:1: Lord, I cry unto thee - In view of my perils; in view of the suggestions of my friends; in view of my temptation to do a wrong thing at their advice, and with the prospect of the advantage which it might seem to be to me.
Make haste unto me - To save me from all this danger: the danger from my enemies; the danger from the counsels of my friends. See the notes at Psa 22:19; compare Psa 40:13; Psa 70:1, Psa 70:5; Psa 71:12. The meaning is, that there is need of immediate interposition. There is danger that I shall be overcome; that I may be tempted to do a wrong thing; that I may be ruined if there is any delay.
Give ear unto my voice ... - See the notes at Psa 5:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
141:1: am 2946, bc 1058
make haste: Psa 40:13, Psa 69:17, Psa 69:18, Psa 70:5, Psa 71:12, Psa 143:7; Job 7:21
Carl Friedrich Keil and Franz Delitzsch
141:1
The very beginning of Ps 141:1-10 is more after the manner of David than really Davidic; for instead of haste thee to me, David always says, haste thee for my help, Ps 22:20; 38:23; Ps 40:14. The לך that is added to בּקראי (as in Ps 4:2) is to be explained, as in Ps 57:3 : when I call to Thee, i.e., when I call Thee, who art now far from me, to me. The general cry for help is followed in Ps 141:2 by a petition for the answering of his prayer. Luther has given an excellent rendering: Let my prayer avail to Thee as an offering of incense; the lifting up of my hands, as an evening sacrifice (Mein Gebet msse fur dir tgen wie ein Reuchopffer, Meine Hende auffheben, wie ein Abendopffer). תּכּון is the fut. Niph. of כּוּן, and signifies properly to be set up, and to be established, or reflexive: to place and arrange or prepare one's self, Amos 4:12; then to continue, e.g., Ps 101:7; therefore, either let it place itself, let it appear, sistat se, or better: let it stand, continue, i.e., let my prayer find acceptance, recognition with Thee קטרת, and the lifting up of my hands מנחת־ערב. Expositors say that this in both instances is the comparatio decurtata, as in Ps 11:1 and elsewhere: as an incense-offering, as an evening mincha. But the poet purposely omits the כּ of the comparison. He wishes that God may be pleased to regard his prayer as sweet-smelling smoke or as incense, just as this was added to the azcara of the meal-offering, and gave it, in its ascending perfume, the direction upward to God,
(Note: It is not the priestly קטרת תּמיד, i.e., the daily morning and evening incense-offering upon the golden altar of the holy place, Ex 30:8, that is meant (since it is a non-priest who is speaking, according to Hitzig, of course John Hyrcanus), but rather, as also in Is 1:13, the incense of the azcara of the meal-offering which the priest burnt (הקטיר) upon the altar; the incense (Is 66:3) was entirely consumed, and not merely a handful taken from it.)
and that He may be pleased to regard the lifting up of his hands (משׂאת, the construct with the reduplication given up, from משּׂאת, or even, after the form מתּנת, from משּׂאה, here not oblatio, but according to the phrase נשׂא כפּים ידים, elevatio, Judg 20:38, Judg 20:40, cf. Ps 28:2, and frequently) as an evening mincha, just as it was added to the evening tamı̂d according to Ex 29:38-42, and concluded the work of the service of the day.
(Note: The reason of it is this, that the evening mincha is oftener mentioned than the morning mincha (see, however, 4Kings 3:20). The whole burnt-offering of the morning and the meat-offering of the evening (4Kings 16:15; 3Kings 18:29, 3Kings 18:36) are the beginning and close of the daily principal service; whence, according to the example of the usus loquendi in Dan 9:21; Ezra 9:4., later on mincha directly signifies the afternoon or evening.)
Geneva 1599
141:1 "A Psalm of David." LORD, I (a) cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee.
(a) He shows that there is no other refuge in our necessity but only to flee to God for comfort of soul.
John Gill
141:1 Lord, I cry unto thee,.... With great earnestness, importunity, and fervency, being in distress; and knowing vain was the help of man, and that none could deliver him but the Lord, and therefore continued crying unto him for help (w);
make haste unto me; which shows he was in a desperate condition; that he could not help himself, nor could any creature, only the Lord; and he was at a distance from him, as it seemed to him, and he delayed assistance; and therefore desires he would immediately draw nigh and be a present help in his time of need, and work speedy deliverance for him, his case requiring haste;
give ear unto my voice, when I cry unto thee; a request the psalmist frequently makes, not contenting himself with prayer, without desiring and looking for an answer to it.
(w) "Auxilium vocat, et duros conclamat agrestes", Virgil.
140:1140:1: Տէր կարդացի առ քեզ եւ լո՛ւր ինձ, նայեա՛ց ՚ի ձայն աղօթից իմոց ՚ի կարդալ իմում առ քեզ[7710]։ [7710] Ոմանք.՚Ի կատարած սաղմոս ՚ի Դա՛՛։
1 Տէր, ձայն տուի քեզ, լսի՛ր ինձ եւ ո՛ւշ դարձրու աղօթքիս ձայնին, երբ քեզ եմ կանչում:
141 Ո՛վ Տէր, քեզի կը կանչեմ, շուտով հասիր ինծի. Ակա՛նջ դիր իմ ձայնիս, երբ քեզի կը կանչեմ։
Տէր, կարդացի առ քեզ, [814]եւ լուր ինձ``, նայեաց ի ձայն աղօթից իմոց ի կարդալ իմում առ քեզ:

140:1: Տէր կարդացի առ քեզ եւ լո՛ւր ինձ, նայեա՛ց ՚ի ձայն աղօթից իմոց ՚ի կարդալ իմում առ քեզ[7710]։
[7710] Ոմանք.՚Ի կատարած սաղմոս ՚ի Դա՛՛։
1 Տէր, ձայն տուի քեզ, լսի՛ր ինձ եւ ո՛ւշ դարձրու աղօթքիս ձայնին, երբ քեզ եմ կանչում:
141 Ո՛վ Տէր, քեզի կը կանչեմ, շուտով հասիր ինծի. Ակա՛նջ դիր իմ ձայնիս, երբ քեզի կը կանչեմ։
zohrab-1805▾ eastern-1994▾ western am▾
140:1140:1 Господи! к Тебе взываю: поспеши ко мне, внемли голосу моления моего, когда взываю к Тебе.
140:2 κατευθυνθήτω κατευθυνω straighten out; direct ἡ ο the προσευχή προσευχη prayer μου μου of me; mine ὡς ως.1 as; how θυμίαμα θυμιαμα incense ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ἔπαρσις επαρσις the χειρῶν χειρ hand μου μου of me; mine θυσία θυσια immolation; sacrifice ἑσπερινή εσπερινος towards evening
140:2 אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] חָשְׁב֣וּ ḥāšᵊvˈû חשׁב account רָעֹ֣ות rāʕˈôṯ רָעָה evil בְּ bᵊ בְּ in לֵ֑ב lˈēv לֵב heart כָּל־ kol- כֹּל whole יֹ֝֗ום ˈyˈôm יֹום day יָג֥וּרוּ yāḡˌûrû גור attack מִלְחָמֹֽות׃ milḥāmˈôṯ מִלְחָמָה war
140:2. dirigatur oratio mea sicut incensum in conspectu tuo elevatio manuum mearum sacrificium vespertinumLet my prayer be directed as incense in thy sight; the lifting up of my hands, as evening sacrifice.
1. LORD, I have called upon thee; make haste unto me: give ear unto my voice, when I call unto thee.
140:2. Those who have devised iniquities in their hearts: all day long they constructed conflicts.
140:2. Which imagine mischiefs in [their] heart; continually are they gathered together [for] war.
LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee:

140:1 Господи! к Тебе взываю: поспеши ко мне, внемли голосу моления моего, когда взываю к Тебе.
140:2
κατευθυνθήτω κατευθυνω straighten out; direct
ο the
προσευχή προσευχη prayer
μου μου of me; mine
ὡς ως.1 as; how
θυμίαμα θυμιαμα incense
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
ἔπαρσις επαρσις the
χειρῶν χειρ hand
μου μου of me; mine
θυσία θυσια immolation; sacrifice
ἑσπερινή εσπερινος towards evening
140:2
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
חָשְׁב֣וּ ḥāšᵊvˈû חשׁב account
רָעֹ֣ות rāʕˈôṯ רָעָה evil
בְּ bᵊ בְּ in
לֵ֑ב lˈēv לֵב heart
כָּל־ kol- כֹּל whole
יֹ֝֗ום ˈyˈôm יֹום day
יָג֥וּרוּ yāḡˌûrû גור attack
מִלְחָמֹֽות׃ milḥāmˈôṯ מִלְחָמָה war
140:2. dirigatur oratio mea sicut incensum in conspectu tuo elevatio manuum mearum sacrificium vespertinum
Let my prayer be directed as incense in thy sight; the lifting up of my hands, as evening sacrifice.
140:2. Those who have devised iniquities in their hearts: all day long they constructed conflicts.
140:2. Which imagine mischiefs in [their] heart; continually are they gathered together [for] war.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Псалом представляет молитву к Богу о спасении от врагов. Да будет моя молитва так же угодна Тебе, Господи, как угодна вечерняя жертва и фимиам, приносимые пред Тобою по закону Моисея. Давид, очевидно, находился вне Иерусалима, когда не мог приносить Богу узаконенной жертвы и место последней занимают теперь его устная молитва и воздеяние рук к Господу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Fervent Supplications.

1 LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee. 2 Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. 3 Set a watch, O LORD, before my mouth; keep the door of my lips. 4 Incline not my heart to any evil thing, to practise wicked works with men that work iniquity: and let me not eat of their dainties.
Mercy to accept what we do well, and grace to keep us from doing ill, are the two things which we are here taught by David's example to pray to God for.
I. David loved prayer, and he begs of God that his prayers might be heard and answered, v. 1, 2. David cried unto God. His crying denotes fervency in prayer; he prayed as one in earnest. His crying to God denotes faith and fixedness in prayer. And what did he desire as the success of his prayer? 1. That God would take cognizance of it: "Give ear to my voice; let me have a gracious audience." Those that cry in prayer may hope to be heard in prayer, not for their loudness, but their liveliness. 2. That he would visit him upon it: Make haste unto me. Those that know how to value God's gracious presence will be importunate for it and humbly impatient of delays. He that believes does not make haste, but he that prays may be earnest with God to make haste. 3. That he would be well pleased with him in it, well pleased with his praying and the lifting up of his hands in prayer, which denotes both the elevation and enlargement of his desire and the out-goings of his hope and expectation, the lifting up of the hand signifying the lifting up of the heart, and being used instead of lifting up the sacrifices which were heaved and waved before the Lord. Prayer is a spiritual sacrifice; it is the offering up of the soul, and its best affections, to God. Now he prays that this may be set forth and directed before God as the incense which was daily burnt upon the golden altar, and as the evening sacrifice, which he mentions rather than the morning sacrifice, perhaps because this was an evening prayer, or with an eye to Christ, who, in the evening of the world and in the evening of the day, was to offer up himself a sacrifice of atonement, and establish the spiritual sacrifices of acknowledgement, having abolished all the carnal ordinances of the law. Those that pray in faith may expect it will please God better than an ox or bullock. David was now banished from God's court, and could not attend the sacrifice and incense, and therefore begs that his prayer might be instead of them. Note, Prayer is of a sweet-smelling savour to God, as incense, which yet has no savour without fire; nor has prayer without the fire of holy love and fervour.
II. David was in fear of sin, and he begs of God that he might be kept from sin, knowing that his prayers would not be accepted unless he took care to watch against sin. We must be as earnest for God's grace in us as for his favour towards us. 1. He prays that he might not be surprised into any sinful words (v. 3): "Set a watch, O Lord! before my mouth, and, nature having made my lips to be a door to my words, let grace keep that door, that no word may be suffered to go out which may in any way tend to the dishonour of God or the hurt of others." Good men know the evil of tongue-sins, and how prone they are to them (when enemies are provoking we are in danger of carrying our resentment too far, and of speaking unadvisedly, as Moses did, though the meekest of men), and therefore they are earnest with God to prevent their speaking amiss, as knowing that no watchfulness or resolution of their own is sufficient for the governing of their tongues, much less of their hearts, without the special grace of God. We must keep our mouths as with a bridle; but that will not serve: we must pray to God to keep them. Nehemiah prayed to the Lord when he set a watch, and so must we, for without him the watchman walketh but in vain. 2. That he might not be inclined to any sinful practices (v. 4): "Incline not my heart to any evil thing; whatever inclination there is in me to sin, let it be not only restrained, but mortified, by divine grace." The example of those about us, and the provocations of those against us, are apt to stir up and draw out corrupt inclinations. We are ready to do as others do, and to think that if we have received injuries we may return them; and therefore we have need to pray that we may never be left to ourselves to practise any wicked work, either in confederacy with or in opposition to the men that work iniquity. While we live in such an evil world, and carry about with us such evil hearts, we have need to pray that we may neither be drawn in by any allurement nor driven on by any provocation to do any sinful thing. 3. That he might not be ensnared by any sinful pleasures: "Let me not eat of their dainties. Let me not join with them in their feasts and sports, lest thereby I be inveigled into their sins." Better is a dinner of herbs, out of the way of temptation, than a stalled ox in it. Sinners pretend to find dainties in sin. Stolen waters are sweet; forbidden fruit is pleasant to the eye. But those that consider how soon the dainties of sin will turn into wormwood and gall, how certainly it will, at last, bite like a serpent and sting like an adder, will dread those dainties, and pray to God by his providence to take them out of their sight, and by his grace to turn them against them. Good men will pray even against the sweets of sin.
Adam Clarke: Commentary on the Bible - 1831
141:2: As incense - Incense was offered every morning and evening before the Lord, on the golden altar, before the veil of the sanctuary. Exo 29:39, and Num 28:4.
As the evening sacrifice - This was a burnt-offering, accompanied with flour and salt. But it does not appear that David refers to any sacrifice, for he uses not זבח zebach, which is almost universally used for a slaughtered animal; but מנחה minchah, which is generally taken for a gratitude-offering or unbloody sacrifice. The literal translation of the passage is, "Let my prayer be established for incense before thy faces; and the lifting up of my hands for the evening oblation." The psalmist appears to have been at this time at a distance from the sanctuary, and therefore could not perform the Divine worship in the way prescribed by the law. What could he do? Why, as he could not worship according to the letter of the law, he will worship God according to the spirit; then prayer is accepted in the place of incense; and the lifting up of his hands, in gratitude and self-dedication to God, is accepted in the place of the evening minchah or oblation. Who can deplore the necessity that obliged the psalmist to worship God in this way?
Albert Barnes: Notes on the Bible - 1834
141:2: Let my prayer be set forth before thee - Margin, "directed." The Hebrew word means to fit; to establish; to make firm. The psalmist desires that his prayer should not be like that which is feeble, languishing, easily dissipated, but that it should be like that which is firm and secure.
As incense - See the notes and illustrations at Luk 1:9-10. Let my prayer come before thee in such a manner as incense does when it is offered in worship; in a manner of which the ascending of incense is a suitable emblem. See the notes at Rev 5:8; notes at Rev 8:3.
And the lifting up of my hands - In prayer; a natural posture in that act of worship.
As the evening sacrifice - The sacrifice offered on the altar at evening. Let my prayer be as acceptable as that is when it is offered in a proper manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
141:2: Let my prayer: David, who was now driven from Judea, and far from the sanctuary, here prays that the devotion of his heart, and the elevation of his hands, might be accepted; that the one might ascend to heaven fragrant and well pleasing as the cloud of incense, and the other, in conjunction with it, be pRev_alent as the minchah, or evening oblation. Pro 15:8
set forth: Heb. directed, Psa 5:3
as incense: Exo 30:7-9, Exo 30:34-38; Lev 10:1, Lev 10:2, Lev 16:11-13; Num 16:35, Num 16:46-48; Mal 1:11; Luk 1:9, Luk 1:10; Rev 5:8, Rev 8:3, Rev 8:4
the lifting: Psa 28:2, Psa 63:4, Psa 134:2; Ti1 2:8
the evening: Exo 29:39, Exo 29:42; Kg1 18:36; Ezr 9:4; Dan 9:21; Act 3:1
Geneva 1599
141:2 Let my prayer be set forth before thee [as] incense; [and] the (b) lifting up of my hands [as] the evening sacrifice.
(b) He means his earnest zeal and gesture, which he used in prayer: alluding to the sacrifices which were by God's commandment offered in the old law.
John Gill
141:2 Let my prayer be set forth before thee as incense,.... Which was offered every morning on the altar of incense, at which time the people were praying, Ex 30:1; and was an emblem of it, even of pure, holy, and fervent prayer; which being offered on the altar Christ, which sanctifies every gift, and by him the High Priest; through whom every sacrifice is acceptable unto God; and through whose blood and righteousness, and the sweet incense of his mediation and intercession, it becomes fragrant and a sweet odour to the Lord; and being directed to him, it goes upwards, is regarded by him, and continues before him as sweet incense; which is what the psalmist prays for; see Mal 1:11;
and the lifting up of my hands as the evening sacrifice; the burnt sacrifice of the evening, according to Ben Melech, the lamb slain every evening; or else the minchah, as the word is; the meat, or rather the bread offering made of fine flour, with oil and frankincense on it, which went along with the former, Ex 29:38; and so the Targum,
"as the sweet gift offered in the evening.''
This only is mentioned, as being put for both the morning and the evening sacrifice; or because the incense was offered in the morning, from which it is distinguished: or it may be, as Kimchi thinks, this psalm was composed in the evening; and so the inscription in the Syriac version is,
"a psalm of David, when he meditated the evening service.''
Or because this was the last sacrifice of the day; there was no other after it, as Aben Ezra observes; and the most acceptable; to which may be added, that this was the hour for prayer, Acts 3:1. Wherefore "lifting up of the hands" was a prayer gesture, and a very ancient one both among Jews and Gentiles (x); Aristotle (y) says, all men, when we pray, lift up our hands to heaven; and it is put for that itself, Ti1 2:8; and is desired to be, like that, acceptable unto God; as it is when the heart is lifted up with the hands, and prayer is made in the name and faith of Christ.
(x) Vid. Barthii Animadv. in Claudian. ad Rufin. l. 2. v. 205. (y) De Mundo, c. 6. Vid. Plutarch. in Vita Camilli. "Sustulit ad sidera palmas", Virgil. Aeneid. 2. so Ovid. Fasti, l. 3.
140:2140:2: Ուղի՛ղ եղիցին աղօթք իմ որպէս խունկ առաջի քո Տէր. համբարձումն ձեռաց իմոց պատարագ երեկոյի[7711]։ [7711] Ոմանք.Համբառնալ ձեռ՛՛... երեկոյիս. կամ՝ երեկոյին։
2 Տէ՛ր, թող աղօթքս քեզ ուղղուի որպէս խունկ, ձեռքերիս կարկառումն՝ իբրեւ երեկոյեան պատարագ:
2 Թո՛ղ իմ աղօթքս խունկի պէս սեպուի քու առջեւդ Եւ իմ ձեռքերուս վեր վերցուիլը՝ իրիկուան պատարագին պէս։
Ուղիղ եղիցին աղօթք իմ որպէս խունկ առաջի քո, Տէր, համբարձումն ձեռաց իմոց պատարագ երեկոյի:

140:2: Ուղի՛ղ եղիցին աղօթք իմ որպէս խունկ առաջի քո Տէր. համբարձումն ձեռաց իմոց պատարագ երեկոյի[7711]։
[7711] Ոմանք.Համբառնալ ձեռ՛՛... երեկոյիս. կամ՝ երեկոյին։
2 Տէ՛ր, թող աղօթքս քեզ ուղղուի որպէս խունկ, ձեռքերիս կարկառումն՝ իբրեւ երեկոյեան պատարագ:
2 Թո՛ղ իմ աղօթքս խունկի պէս սեպուի քու առջեւդ Եւ իմ ձեռքերուս վեր վերցուիլը՝ իրիկուան պատարագին պէս։
zohrab-1805▾ eastern-1994▾ western am▾
140:2140:2 Да направится молитва моя, как фимиам, пред лице Твое, воздеяние рук моих как жертва вечерняя.
140:3 θοῦ τιθημι put; make κύριε κυριος lord; master φυλακὴν φυλακη prison; watch τῷ ο the στόματί στομα mouth; edge μου μου of me; mine καὶ και and; even θύραν θυρα door περιοχῆς περιοχη content; enclosing περὶ περι about; around τὰ ο the χείλη χειλος lip; shore μου μου of me; mine
140:3 שָֽׁנֲנ֣וּ šˈānᵃnˈû שׁנן sharpen לְשֹׁונָם֮ lᵊšônām לָשֹׁון tongue כְּֽמֹו־ kᵊˈmô- כְּמֹו like נָ֫חָ֥שׁ nˈāḥˌāš נָחָשׁ serpent חֲמַ֥ת ḥᵃmˌaṯ חֵמָה heat עַכְשׁ֑וּב ʕaḵšˈûv עַכְשׁוּב cerastes תַּ֖חַת tˌaḥaṯ תַּחַת under part שְׂפָתֵ֣ימֹו śᵊfāṯˈêmô שָׂפָה lip סֶֽלָה׃ sˈelā סֶלָה sela
140:3. pone Domine custodem ori meo serva paupertatem labiorum meorumSet a watch, O Lord, before my mouth: and a door round about my lips.
2. Let my prayer be set forth as incense before thee; the lifting up of my hands as the evening sacrifice.
140:3. They have sharpened their tongues like a serpent. The venom of asps is under their lips.
140:3. They have sharpened their tongues like a serpent; adders’ poison [is] under their lips. Selah.
Let my prayer be set forth before thee [as] incense; [and] the lifting up of my hands [as] the evening sacrifice:

140:2 Да направится молитва моя, как фимиам, пред лице Твое, воздеяние рук моих как жертва вечерняя.
140:3
θοῦ τιθημι put; make
κύριε κυριος lord; master
φυλακὴν φυλακη prison; watch
τῷ ο the
στόματί στομα mouth; edge
μου μου of me; mine
καὶ και and; even
θύραν θυρα door
περιοχῆς περιοχη content; enclosing
περὶ περι about; around
τὰ ο the
χείλη χειλος lip; shore
μου μου of me; mine
140:3
שָֽׁנֲנ֣וּ šˈānᵃnˈû שׁנן sharpen
לְשֹׁונָם֮ lᵊšônām לָשֹׁון tongue
כְּֽמֹו־ kᵊˈmô- כְּמֹו like
נָ֫חָ֥שׁ nˈāḥˌāš נָחָשׁ serpent
חֲמַ֥ת ḥᵃmˌaṯ חֵמָה heat
עַכְשׁ֑וּב ʕaḵšˈûv עַכְשׁוּב cerastes
תַּ֖חַת tˌaḥaṯ תַּחַת under part
שְׂפָתֵ֣ימֹו śᵊfāṯˈêmô שָׂפָה lip
סֶֽלָה׃ sˈelā סֶלָה sela
140:3. pone Domine custodem ori meo serva paupertatem labiorum meorum
Set a watch, O Lord, before my mouth: and a door round about my lips.
140:3. They have sharpened their tongues like a serpent. The venom of asps is under their lips.
140:3. They have sharpened their tongues like a serpent; adders’ poison [is] under their lips. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
3-5. "Положи Господи охрану устам моим и огради двери уст" - не дай мне преступить Твои заповеди словом, дай мне силы к достойному пользованию даром речи, направляя его к служению Тебе. Сохрани меня, сбереги от уклонения в сторону лукавых, соблазнительных и преступных по греховности речей, сохрани мой путь прямым, не допусти "уклониться... к словам лукавым для извинения дел греховных" - измышлять, прибегать к извинениям, изворачиваться в отыскивании искусственных оправданий, как то делают люди нечестивые; да не буду считаться в числе избранных их, их соучастником. Пусть всякий мой поступок будет обличаем праведником; это обличение благодетельно и полезно, как елей на голове. Фактическим подтверждением служит обличение Давида пророком Нафаном, вызвавшее в нем глубокое покаяние и послужившее к его нравственному возрождению и примирению с Богом. - "Мольбы мои - против злодейств их" - я не только не желаю быть соучастником злых, но молю Тебя прекратить, остановить злодеяния их.
Adam Clarke: Commentary on the Bible - 1831
141:3: Set a watch, O Lord, before my mouth - While there are so many spies on my actions and words, I have need to be doubly guarded, that my enemies may have no advantage against me. Some think the prayer is against impatience; but if he were now going to Gath, it is more natural to suppose that he was praying to be preserved from dishonoring the truth, and from making sinful concessions in a heathen land; and at a court where, from his circumstances, it was natural to suppose he might be tempted to apostasy by the heathen party. The following verse seems to support this opinion.
Albert Barnes: Notes on the Bible - 1834
141:3: Set a watch, O Lord, before my mouth - That I may not say anything rashly, unadvisedly, improperly. Compare Psa 39:1. The prayer here is, that God would guard him from the temptation to say something wrong. To this he seems to have been prompted by the circumstances of the case, and by the advice of those who were with him. See introduction to the psalm. Compare the notes at Psa 11:1.
Keep the door of my lips - That my lips or mouth may not open except when it is proper and right; when something good and true is to be said. Nothing can be more proper than "this" prayer; nothing more desirable than that God should keep us from saying what we ought not to say.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
141:3: Set a watch: Psa 17:3-5, Psa 39:1, Psa 71:8; Mic 7:5; Jam 1:26, Jam 3:2
Carl Friedrich Keil and Franz Delitzsch
141:3
The prayer now begins to be particularized, and that in the first instance as a petition fore the grace of silence, calling to mind old Davidic passages like Ps 39:2; Ps 34:14. The situation of David, the betrayed one, requires caution in speaking; and the consciousness of having sinned, not indeed against the rebels, but against God, who would not visit him thus without his deserving it, stood in the way of any outspoken self-vindication. In pone custodiam ori meo שׁמרה is ἅπ. λεγ., after the infinitive form דּבקה, עזבה, עצמה. In Ps 141:3 דּל is ἅπ. λεγ. for דּלת; cf. "doors of the mouth" in Mic 7:5, and πύλαι στόματος in Euripides. נצּרה might be imper. Kal: keep I pray, with Dag. dirimens as in Prov 4:13. But נצר על is not in use; and also as the parallel word to שׁמרה, which likewise has the appearance of being imperative, נצּרה is explicable as regards its pointing by a comparison of יקּהה in Gen 49:10, דּבּרה in Deut 33:3, and קרבה in Ps 73:28. The prayer for the grace of silence is followed in Ps 141:4 by a prayer for the breaking off of all fellowship with the existing rulers. By a flight of irony they are called אישׁים, lords, in the sense of בּני אישׁ, Ps 4:3 (cf. the Spanish hidalgos = hijos d'algo, sons of somebody). The evil thing (רע דּבר, with Pasek between the two ר, as in Num 7:13; Deut 7:1 between the two מ, and in 1Chron 22:3 between the two )ל, to which Jahve may be pleased never to incline his heart (תּט, fut. apoc. Hiph. as in Ps 27:9), is forthwith more particularly designated: perpetrare facinora maligne cum dominis, etc. עללות of great achievements in the sense of infamous deeds, also occurs in Ps 14:1; Ps 99:8. Here, however, we have the Hithpo. התעלל, which, with the accusative of the object עללות, signifies: wilfully to make such actions the object of one's acting (cf. Arab. ta‛allala b-'l-š', to meddle with any matter, to amuse, entertain one's self with a thing). The expression is made to express disgust as strongly as possible; this poet is fond of glaring colouring in his language. In the dependent passage neve eorum vescar cupediis, לחם is used poetically for אכל, and בּ is the partitive Beth, as in Job 21:25. מנעמּים is another hapaxlegomenon, but as being a designation of dainties (from נעם, to be mild, tender, pleasant), it may not have been an unusual word. It is a well-known thing that usurpers revel in the cuisine and cellars of those whom they have driven away.
Geneva 1599
141:3 Set a watch, O LORD, before my mouth; (c) keep the door of my lips.
(c) He desires God to keep his thoughts and ways either from thinking or executing vengeance.
John Gill
141:3 Set a watch, O Lord, before my mouth,.... While praying, as Jarchi and Kimchi; that he might not utter any rash, unguarded, and unbecoming word; but take and use the words which God gives, even the taught words of the Holy Ghost; or lest, being under affliction and oppression, he should speak unadvisedly with his lips, and utter any impatient murmuring and repining word against God; or express any fretfulness at the prosperity of the wicked, or speak evil of them; especially of Saul, the Lord's anointed, for the ill usage of him;
keep the door of my lips; which are as a door that opens and shuts: this he desires might be kept as with a bridle, especially while the wicked were before him; lest he should say anything they would use against him, and to the reproach of religion; and that no corrupt communication, or any foolish and filthy talk, or idle and unprofitable words, might proceed from them. The phrase signifies the same as the other; he was sensible of his own inability to keep a proper watch and guard over his words, as was necessary, and therefore prays the Lord to do it; see Ps 39:1.
140:3140:3: Դի՛ր Տէր պահապան բերանոյ իմոյ. եւ զդուռն ամուր շրթանց իմոց,
3 Պահապա՛ն դիր, Տէ՛ր, իմ բերանին, եւ ամուր դուռ՝ իմ շրթներին,
3 Ո՛վ Տէր, պահապա՛ն դիր իմ բերնիս Ու իմ շրթունքներուս դուռը պահպանէ։
Դիր, Տէր, պահապան բերանոյ իմոյ, եւ դուռն ամուր շրթանց իմոց:

140:3: Դի՛ր Տէր պահապան բերանոյ իմոյ. եւ զդուռն ամուր շրթանց իմոց,
3 Պահապա՛ն դիր, Տէ՛ր, իմ բերանին, եւ ամուր դուռ՝ իմ շրթներին,
3 Ո՛վ Տէր, պահապա՛ն դիր իմ բերնիս Ու իմ շրթունքներուս դուռը պահպանէ։
zohrab-1805▾ eastern-1994▾ western am▾
140:3140:3 Положи, Господи, охрану устам моим, и огради двери уст моих;
140:4 μὴ μη not ἐκκλίνῃς εκκλινω deviate; avoid τὴν ο the καρδίαν καρδια heart μου μου of me; mine εἰς εις into; for λόγους λογος word; log πονηρίας πονηρια harm; malignancy τοῦ ο the προφασίζεσθαι προφασιζομαι pretense ἐν εν in ἁμαρτίαις αμαρτια sin; fault σὺν συν with; [definite object marker] ἀνθρώποις ανθρωπος person; human ἐργαζομένοις εργαζομαι work; perform ἀνομίαν ανομια lawlessness καὶ και and; even οὐ ου not μὴ μη not συνδυάσω συνδυαζω with; amid τῶν ο the ἐκλεκτῶν εκλεκτος select; choice αὐτῶν αυτος he; him
140:4 שָׁמְרֵ֤נִי šomrˈēnî שׁמר keep יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH מִ֘ mˈi מִן from ידֵ֤י yḏˈê יָד hand רָשָׁ֗ע rāšˈāʕ רָשָׁע guilty מֵ mē מִן from אִ֣ישׁ ʔˈîš אִישׁ man חֲמָסִ֣ים ḥᵃmāsˈîm חָמָס violence תִּנְצְרֵ֑נִי tinṣᵊrˈēnî נצר watch אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] חָ֝שְׁב֗וּ ˈḥāšᵊvˈû חשׁב account לִ li לְ to דְחֹ֥ות ḏᵊḥˌôṯ דחה push פְּעָמָֽי׃ pᵊʕāmˈāy פַּעַם foot
140:4. ne declines cor meum in verbum malum volvere cogitationes impias cum viris operantibus iniquitatem neque comedere in deliciis eorumIncline not my heart to evil words; to make excuses in sins. With men that work iniquity: and I will not communicate with the choicest of them.
3. Set a watch, O LORD, before my mouth; keep the door of my tips.
140:4. Preserve me, O Lord, from the hand of the sinner, and rescue me from men of iniquity. They have decided to supplant my steps.
140:4. Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings.
Set a watch, O LORD, before my mouth; keep the door of my lips:

140:3 Положи, Господи, охрану устам моим, и огради двери уст моих;
140:4
μὴ μη not
ἐκκλίνῃς εκκλινω deviate; avoid
τὴν ο the
καρδίαν καρδια heart
μου μου of me; mine
εἰς εις into; for
λόγους λογος word; log
πονηρίας πονηρια harm; malignancy
τοῦ ο the
προφασίζεσθαι προφασιζομαι pretense
ἐν εν in
ἁμαρτίαις αμαρτια sin; fault
σὺν συν with; [definite object marker]
ἀνθρώποις ανθρωπος person; human
ἐργαζομένοις εργαζομαι work; perform
ἀνομίαν ανομια lawlessness
καὶ και and; even
οὐ ου not
μὴ μη not
συνδυάσω συνδυαζω with; amid
τῶν ο the
ἐκλεκτῶν εκλεκτος select; choice
αὐτῶν αυτος he; him
140:4
שָׁמְרֵ֤נִי šomrˈēnî שׁמר keep
יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH
מִ֘ mˈi מִן from
ידֵ֤י yḏˈê יָד hand
רָשָׁ֗ע rāšˈāʕ רָשָׁע guilty
מֵ מִן from
אִ֣ישׁ ʔˈîš אִישׁ man
חֲמָסִ֣ים ḥᵃmāsˈîm חָמָס violence
תִּנְצְרֵ֑נִי tinṣᵊrˈēnî נצר watch
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
חָ֝שְׁב֗וּ ˈḥāšᵊvˈû חשׁב account
לִ li לְ to
דְחֹ֥ות ḏᵊḥˌôṯ דחה push
פְּעָמָֽי׃ pᵊʕāmˈāy פַּעַם foot
140:4. ne declines cor meum in verbum malum volvere cogitationes impias cum viris operantibus iniquitatem neque comedere in deliciis eorum
Incline not my heart to evil words; to make excuses in sins. With men that work iniquity: and I will not communicate with the choicest of them.
140:4. Preserve me, O Lord, from the hand of the sinner, and rescue me from men of iniquity. They have decided to supplant my steps.
140:4. Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
141:4: Let me eat not of their dainties - This may refer either to eating things forbidden by the law; or to the partaking in banquets or feasts in honor of idols.
Albert Barnes: Notes on the Bible - 1834
141:4: Incline not my heart to any evil thing - Hebrew, to a word that is evil; that is, wrong. The connection seems to demand that the term should be thus explained. The expression "Incline not" is not designed to mean that God exerts any "positive" influence in leading the heart to that which is wrong; but it may mean "Do not place me in circumstances where I may be tempted; do not leave me to myself; do not allow any improper influence to come over me by which I shall be led astray." The expression is similar to that in the Lord's Prayer: "Lead us not into temptation." The psalmist's allusion here has been explained in the introduction to the psalm.
To practice wicked works with people that work iniquity - To be united or associated with people who do wrong; to do the things which wicked and unprincipled people do. Let me not be permitted to do anything that will be regarded as identifying me with them. Let me not, in the circumstances in which I am placed, be left to act so that the fair interpretation of my conduct shall be that I am one of their number, or act on the same principles on which they act. Literally, "To practice practices in wickedness with people."
And let me not eat of their dainties - Let me not be tempted by any prospect of participating in their mode of living - in the luxuries and comforts which they enjoy - to do a wicked or wrong thing. Let not a prospect or desire of this overcome my better judgment, or the dictates of my conscience, or my settled principles of what is right. People often do this. Good people are often tempted to do it. The prospect or the hope of being enabled to enjoy what the rich enjoy, to live in luxury and ease, to be "clothed in short linen and fare sumptuously every day," to move in circles of splendor and fashion, often leads them to a course of action which their consciences condemn; to practices inconsistent with a life of godliness; to sinful indulgences which utterly ruin their character. Satan has few temptations for man more attractive and powerful than the "dainties" which wealth can give; and there are few of his devices more effectual in ruining people than those which are derived from these allurements. The word here rendered dainties properly refers to things which are pleasant, lovely, attractive; which give delight or pleasure. It may embrace "all" that the world has to offer as suited to give pleasure or enjoyment. It refers here to what those in more elevated life have to offer; what they themselves live for.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
141:4: Incline not: Psa 119:36; Deu 2:30, Deu 29:4; Kg1 8:58, Kg1 22:22; Isa 63:17; Mat 6:13; Jam 1:13
to practice: Co1 15:33; Co2 6:17; Rev 18:4
and let me: Num 25:2; Pro 23:1-3, Pro 23:6-8; Dan 1:5-8; Act 10:13, Act 10:14; Co1 10:27, Co1 10:28, Co1 10:31
Geneva 1599
141:4 Incline not my heart to [any] evil thing, to practise wicked works with men that work iniquity: and let me not eat of their (d) dainties.
(d) Let not their prosperity lure me to be wicked as they are.
John Gill
141:4 Incline not my heart to any evil thing,.... Or "evil word" (z), as the Targum; since out of the abundance of that the mouth speaketh, Mt 12:34; or to any sinful thing, to the commission of any evil action: not that God ever inclines men's hearts to sin by any physical influence, it being what is repugnant to his nature and will, and what he hates and abhors; for though he hardens the hearts of wicked men, and gives them up to the lusts of them; yet he does not move, incline, or tempt any man to sin, Jas 1:13; but he may be said to do this when he suffers them to follow their own sinful inclinations, and leaves them to be inclined by the power and prevalency of their own corruptions, and by the temptations of Satan, which is here deprecated; see Ps 119:36. So as
to practise wicked works with men that work iniquity; to join with those that make a trade of sinning; the course of whose life is evil, in their unfruitful works of darkness; and do as they do, even commit crimes the most flagitious and enormous: he seems to have respect to great persons, whose examples are very forcible and ensnaring; and therefore it requires an exertion of the powerful and efficacious grace of God, to preserve such from the influence of them, whose business is much with them;
and let me not eat of their dainties; since their table was a snare to themselves, it might be so to him; and be a means of betraying him unawares into the commission of some sins, which would be dishonourable and grieving to him: the psalmist desires not to partake with them at their table; but chose rather a meatier table and coarser fare, where he might be more free from temptation; see Prov 23:1. Or this may be understood of the dainties and sweet morsels of sin; which are like stolen waters, and bread eaten in secret, to a carnal heart: though the pleasures of it are but imaginary, and last but for a season, and therefore are avoided by a gracious man; by whom even afflictions with the people of God are preferred unto them, Heb 11:25. The Targum interprets it of the song of the house of their feasts; which is ensnaring.
(z) "ad verbum malum", Montanus.
John Wesley
141:4 Incline not - Suffer it not to be inclined. Heart - Keep me not only from wicked speeches, but from all evil motions of my heart. Dainties - The pleasures or advantages which they gain by their wickedness.
140:4140:4: եւ մի՛ խոտորեսցի սիրտ իմ բանիւք չարութեան։ Պատճառել զպատճառս մեղաց ընդ մարդս որ գործեն զանօրէնութիւն. ո՛չ եղէց կցորդ ընտրելոց նոցա[7712]։ [7712] Ոմանք.Զի մի՛ խոտորեսցի... բանիւ չա՛՛... ՚Ի պատճառել... եւ ո՛չ եղէց... ընտրելեաց նորա։
4 որ սիրտս չհակուի չարութեան խօսքին՝ մեղքի պատճառ դառնալով անօրէնութիւն գործող մարդկանց նման. ես նրանց հաճելի բաներին չեմ հաղորդակցուի:
4 Մի՛ թողուր որ սիրտս չար բանի ետեւէ խոտորի, Որպէս զի անօրէնութիւն գործող մարդոց հետ գէշ գործեր չընեմ Ու անոնց համադամ կերակուրներէն չուտեմ։
զի մի՛ խոտորեսցի սիրտ իմ բանիւ չարութեան, ի պատճառել զպատճառս մեղաց ընդ մարդս որ գործեն զանօրէնութիւն. ոչ եղէց կցորդ ընտրելեաց նոցա:

140:4: եւ մի՛ խոտորեսցի սիրտ իմ բանիւք չարութեան։ Պատճառել զպատճառս մեղաց ընդ մարդս որ գործեն զանօրէնութիւն. ո՛չ եղէց կցորդ ընտրելոց նոցա[7712]։
[7712] Ոմանք.Զի մի՛ խոտորեսցի... բանիւ չա՛՛... ՚Ի պատճառել... եւ ո՛չ եղէց... ընտրելեաց նորա։
4 որ սիրտս չհակուի չարութեան խօսքին՝ մեղքի պատճառ դառնալով անօրէնութիւն գործող մարդկանց նման. ես նրանց հաճելի բաներին չեմ հաղորդակցուի:
4 Մի՛ թողուր որ սիրտս չար բանի ետեւէ խոտորի, Որպէս զի անօրէնութիւն գործող մարդոց հետ գէշ գործեր չընեմ Ու անոնց համադամ կերակուրներէն չուտեմ։
zohrab-1805▾ eastern-1994▾ western am▾
140:4140:4 не дай уклониться сердцу моему к словам лукавым для извинения дел греховных вместе с людьми, делающими беззаконие, и да не вкушу я от сластей их.
140:5 παιδεύσει παιδευω discipline με με me δίκαιος δικαιος right; just ἐν εν in ἐλέει ελεος mercy καὶ και and; even ἐλέγξει ελεγχω convict; question με με me ἔλαιον ελαιον oil δὲ δε though; while ἁμαρτωλοῦ αμαρτωλος sinful μὴ μη not λιπανάτω λιπαινω the κεφαλήν κεφαλη head; top μου μου of me; mine ὅτι οτι since; that ἔτι ετι yet; still καὶ και and; even ἡ ο the προσευχή προσευχη prayer μου μου of me; mine ἐν εν in ταῖς ο the εὐδοκίαις ευδοκια benevolence; satisfaction αὐτῶν αυτος he; him
140:5 טָֽמְנֽוּ־ ṭˈāmᵊnˈû- טמן hide גֵאִ֨ים׀ ḡēʔˌîm גֵּאֶה haughty פַּ֡ח pˈaḥ פַּח bird-trap לִ֗י lˈî לְ to וַ wa וְ and חֲבָלִ֗ים ḥᵃvālˈîm חֶבֶל cord פָּ֣רְשׂוּ pˈārᵊśû פרשׂ spread out רֶ֭שֶׁת ˈrešeṯ רֶשֶׁת net לְ lᵊ לְ to יַד־ yaḏ- יָד hand מַעְגָּ֑ל maʕgˈāl מַעְגָּל course מֹקְשִׁ֖ים mōqᵊšˌîm מֹוקֵשׁ bait שָֽׁתוּ־ šˈāṯû- שׁית put לִ֣י lˈî לְ to סֶֽלָה׃ sˈelā סֶלָה sela
140:5. corripiat me iustus in misericordia et arguat me oleum amaritudinis non inpinguet caput meum quia adhuc et oratio mea pro malitiis eorumThe just man shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head. For my prayer shall still be against the things with which they are well pleased:
4. Incline not my heart to any evil thing, to be occupied in deeds of wickedness with men that work iniquity: and let me not eat of their dainties.
140:5. The arrogant have hidden a snare for me. And they have stretched out cords for a snare. They have placed a stumbling block for me near the road.
140:5. The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah.
Incline not my heart to [any] evil thing, to practise wicked works with men that work iniquity: and let me not eat of their dainties:

140:4 не дай уклониться сердцу моему к словам лукавым для извинения дел греховных вместе с людьми, делающими беззаконие, и да не вкушу я от сластей их.
140:5
παιδεύσει παιδευω discipline
με με me
δίκαιος δικαιος right; just
ἐν εν in
ἐλέει ελεος mercy
καὶ και and; even
ἐλέγξει ελεγχω convict; question
με με me
ἔλαιον ελαιον oil
δὲ δε though; while
ἁμαρτωλοῦ αμαρτωλος sinful
μὴ μη not
λιπανάτω λιπαινω the
κεφαλήν κεφαλη head; top
μου μου of me; mine
ὅτι οτι since; that
ἔτι ετι yet; still
καὶ και and; even
ο the
προσευχή προσευχη prayer
μου μου of me; mine
ἐν εν in
ταῖς ο the
εὐδοκίαις ευδοκια benevolence; satisfaction
αὐτῶν αυτος he; him
140:5
טָֽמְנֽוּ־ ṭˈāmᵊnˈû- טמן hide
גֵאִ֨ים׀ ḡēʔˌîm גֵּאֶה haughty
פַּ֡ח pˈaḥ פַּח bird-trap
לִ֗י lˈî לְ to
וַ wa וְ and
חֲבָלִ֗ים ḥᵃvālˈîm חֶבֶל cord
פָּ֣רְשׂוּ pˈārᵊśû פרשׂ spread out
רֶ֭שֶׁת ˈrešeṯ רֶשֶׁת net
לְ lᵊ לְ to
יַד־ yaḏ- יָד hand
מַעְגָּ֑ל maʕgˈāl מַעְגָּל course
מֹקְשִׁ֖ים mōqᵊšˌîm מֹוקֵשׁ bait
שָֽׁתוּ־ šˈāṯû- שׁית put
לִ֣י lˈî לְ to
סֶֽלָה׃ sˈelā סֶלָה sela
140:5. corripiat me iustus in misericordia et arguat me oleum amaritudinis non inpinguet caput meum quia adhuc et oratio mea pro malitiis eorum
The just man shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head. For my prayer shall still be against the things with which they are well pleased:
140:5. The arrogant have hidden a snare for me. And they have stretched out cords for a snare. They have placed a stumbling block for me near the road.
140:5. The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
141:5: Let the righteous smite me - This verse is extremely difficult in the original. The following translation, in which the Syriac, Vulgate, Septuagint, Ethiopic, and Arabic nearly agree, appears to me to be the best: "Let the righteous chastise me in mercy, and instruct me: but let not the oil of the wicked anoint my head. It shall not adorn (יני yani, from נוה navah) my head; for still my prayer shall be against their wicked works."
The oil of the wicked may here mean his smooth flattering speeches; and the psalmist intimates that he would rather suffer the cutting reproof of the righteous than the oily talk of the flatterer. If this were the case, how few are there now-a-days of his mind! On referring to Bishop Horsley, I find his translation is something similar to my own: -
Let the just one smite me, let the pious remove me.
Let not the ointment of the impious anoint my head.
But still I will intrude in their calamities.
Albert Barnes: Notes on the Bible - 1834
141:5: Let the righteous smite me - This verse is exceedingly difficult and obscure (compare the margin); and there have been almost as many different opinions in regard to its meaning as there have been commentators on the psalm. A large number of these opinions may be seen in Rosenmuller in loc. DeWette explains it, "I gladly suffer anything that is unpleasant from my friends, that may be for my good; but the wickedness of my enemies I cannot endure." The Septuagint and Latin Vulgate render it, "Let a righteous man correct me with mercy, and he will work convictions in me; but let not the oil of a sinner (for this shall still be my prayer) anoint my head at their pleasure." "Thompson's translation." According to this, the sense would be, "If the righteous smite me with severity of words I shall take it as an act of kindness and benevolence; on the other hand, the bland words of a sinner, smooth as oil, which wound more than sharp arrows, may God avert from me."
Or, in other words, "I had rather be slain by the severe words of the righteous than anointed by the oily and impious words of the wicked." The sense proposed by Hengstenberg (Com. in loc.) is, "Even as I through the cloud of wrath can see the sunshine of divine goodness, I will not give myself over to doubt and despair, according to the course of the world, when the hand of the Almighty rests upon me; but I will, and can, and should, in the midst of trouble, be joyful, and that is the high privilege of which I will never be deprived." According to this, the idea is, that the sufferings endured by good people, even at the hand of the wicked, are chastisements inflicted by a gracious God in justice and mercy, and as such may be likened to a festive ointment, which the head of the sufferer should not refuse, as he will still have occasion for consolation to invoke God in the midst of trials yet to be experienced.
The word "righteous" is evidently employed in the usual sense of the term. It refers to those who love and serve God. The word translated "smite" - חלם châ lam - is rendered broken in Jdg 5:22; Isa 16:8; Isa 28:1 ("margin," but rendered by our translators "overcome," sc. with wine); "smote," Jdg 5:26; Isa 41:7; "beaten," Pro 23:35; "beating down," Sa1 14:16; "break down," Psa 74:6. It does not elsewhere occur, except in the verse before us. It would apply to any beating or smiting, with the fist, with a hammer, with a weapon of war, and then with "words" - words of reproof, or expressions of disapprobation. According to the view above taken (Introduction), it is used here with reference to an apprehended rebuke on the part of good people, for not following their advice.
It shall be a kindness - literally, "A kindness;" that is, an act of kindness. The idea is, that it would be so intended on their part; it should be so received by him. Whatever might be the wisdom of the advice, or the propriety of yielding to it, or whatever they might say if it were not followed, yet he could regard it as on their part only well-intended. If a certain course which they had advised should be rejected, and if by refusing or declining to follow it one should incur their displeasure, yet that ought to be interpreted only as an act well-intended and meant in kindness.
And let him reprove me - As I may anticipate that he will, if his advice is not taken. I must expect to meet this consequence.
It shall be an excellent oil - literally, "Oil of the head." That is - like oil which is poured on the head on festive occasions, or when one is crowned, as a priest, or a prophet, or a king. See the notes at Mar 6:13; notes at Luk 4:18-19. Oil thus used for the head, the face, etc., was an indispensable article for the toilet among Orientals. The idea is here that the reproof of the righteous should be received as readily as that which contributed most to comely adorning and comfort; or that which diffused brightness, cheerfulness, joy.
Which shall not break my head - Or rather, Which my head shall not (or, should not) refuse; which it should welcome. The word rendered break should not have been so translated. The Hebrew word - הניא hā niy', is from נוא nû' - in Hiphil, to negative; to make naught; then to refuse, to decline, to deny. It is rendered "discourage" in Num 32:7, Num 32:9 (Margin, "break"); "disallow," Num 30:5 ("twice"), Num 30:8, Num 30:11; "make of none effect," Psa 33:10; "break," in the passage before us. It does not elsewhere occur. The idea is, "If such reproof comes on me for the faithful doing of what I regard as wise and best, I ought no more to reject it than the head would refuse the oil poured on it, to make the person healthful and comely."
For yet my prayer also shall be in their calamities - I will not be sullen, displeased, angry, Rev_engeful. I will not refuse to pray for them when trials come upon them, because they have not approved of my course, because they have reproved me for not following their counsel, because they have used words that were like heavy blows. I will cherish no malice; I will not be angry; I will not seek to be Rev_enged. I will not turn away from them when trouble comes on them. I will love them, cherish with gratitude the memory of the kindness they meant, and pray for them in the time when they especially need prayer. Should they now rebuke me rather than pray for me, yet I will not in turn "rebuke" them in similar trials, but "will pray for them," as though nothing of this had happened. Noble spirit - indicative of what should always be the spirit of a good man. Our friends - even our pious friends - may not be always "wise" in their advice, and they may be severe in their reproofs if we do not follow their counsel; yet let us receive all as well-intended, and let us not in anger, in sullenness, or in Rev_enge, refuse to aid them, and to pray for them in trouble, though they were "not" wise, and though they used words of severity toward us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
141:5: the righteous: Sa1 25:31-34; Sa2 12:7-13; Ch2 16:7-10, Ch2 25:16; Pro 6:23, Pro 9:8, Pro 9:9; Pro 15:5, Pro 15:22, Pro 19:25, Pro 25:12, Pro 27:5, Pro 27:6; Gal 2:11-14, Gal 6:1; Rev 3:19
smite: etc. or, smite me kindly and reprove me; let not their precious oil break my head, etc
for yet my: Psa 51:18, Psa 125:4; Mat 5:44; Ti2 1:16-18; Jam 5:14-16
Carl Friedrich Keil and Franz Delitzsch
141:5
Thus far the Psalm is comparatively easy of exposition; but now it becomes difficult, yet not hopelessly so. David, thoroughly conscious of his sins against God and of his imperfection as a monarch, says, in opposition to the abuse which he is now suffering, that he would gladly accept any friendly reproof: "let a righteous man smite in kindness and reprove me - head-oil (i.e., oil upon the head, to which such reproof is likened) shall my head not refuse." So we render it, following the accents, and not as Hupfeld, Kurtz, and Hitzig do: "if a righteous man smites me, it is love; if he reproves me, an anointing of the head is it unto me;" in connection with which the designation of the subject with היא would be twice wanting, which is more than is admissible. צדּיק stands here as an abstract substantive: the righteous man, whoever he may be, in antithesis, namely, to the rebels and to the people who have joined them. Amyraldus, Maurer, and Hengstenberg understand it of God; but it only occurs of God as an attribute, and never as a direct appellation. חסד, as in Jer 31:3, is equivalent to בּחסד, cum benignitate = benigne. What is meant is, as in Job 6:14, what Paul (Gal 6:1) styles πνεῦμα πραΰ́τητος. and הלם, tundere, is used of the strokes of earnest but well-meant reproof, which is called "the blows of a friend" in Prov 27:6. Such reproof shall be to him as head-oil (Ps 23:5; Ps 133:2), which his head does not despise. יני, written defectively for יניא, like ישּׁי, in Ps 55:16, אבי, 3Kings 21:29 and frequently; הניא (root נא, Arab. n', with the nasal n, which also expresses the negation in the Indo-Germanic languages) here signifies to deny, as in Ps 33:10 to bring to nought, to destroy. On the other hand, the lxx renders μὴ λιπανάτω τὴν κεφαλήν μου, which is also followed by the Syriac and Jerome, perhaps after the Arabic nawiya, to become or to be fat, which is, however, altogether foreign to the Aramaic, and is, moreover, only used of fatness of the body, and in fact of camels. The meaning of the figure is this: well-meant reproof shall be acceptable and spiritually useful to him. The confirmation כּי־עוד וגו follows, which is enigmatical both in meaning and expression. This עוד is the cipher of a whole clause, and the following ו is related to this עוד as the Waw that introduces the apodosis, not to כּי as in 2Chron 24:20, since no progression and connection is discernible if כי is taken as a subordinating quia. We interpret thus: for it is still so (the matter still stands thus), that my prayer is against their wickednesses; i.e., that I use no weapon but that of prayer against these, therefore let me always be in that spiritual state of mind which is alive to well-meant reproof. Mendelssohn's rendering is similar: I still pray, whilst they practise infamy. On עוד ו cf. Zech 8:20 עוד אשׁר (vid., Khler), and Prov 24:27 אחר ו. He who has prayed God in Ps 141:3 to set a watch upon his mouth is dumb in the presence of those who now have dominion, and seeks to keep himself clear of their sinful doings, whereas he willingly allows himself to be chastened by the righteous; and the more silent he is towards the world (see Amos 5:13), the more constant is he in his intercourse with God. But there will come a time when those who now behave as lords shall fall a prey to the revenge of the people who have been misled by them; and on the other hand, the confession of the salvation, and of the order of the salvation, of God, that has hitherto been put to silence, will again be able to make itself freely heard, and find a ready hearing.
As Ps 141:6 says, the new rulers fall a prey to the indignation of the people and are thrown down the precipices, whilst the people, having again come to their right mind, obey the words of David and find them pleasant and beneficial (vid., Prov 15:26; Prov 16:24). נשׁמטוּ is to be explained according to 4Kings 9:33. The casting of persons down from the rock was not an unusual mode of execution (2Chron 25:12). ידי־סלע are the sides (Ps 140:6; Judg 11:26) of the rock, after which the expression ἐχόμενα πέτρας of the lxx, which has been misunderstood by Jerome, is intended to be understood;
(Note: Beda Pieringer in his Psalterium Romana Lyra Radditum (Ratisbonae 1859) interprets κατεπόθησαν ἐχόμενα πέτρας οἱ κραταιοὶ τὐτῶν, absorpti, i.e., operti sunt loco ad petram pertinente signiferi turpis consilii eorum.)
they are therefore the sides of the rock conceived of as it were as the hands of the body of rock, if we are not rather with Bttcher to compare the expressions בּידי and על־ידי construed with verbs of abandoning and casting down, Lam 1:14; Job 16:11, and frequently. In Ps 141:7 there follows a further statement of the issue on the side of David and his followers: instar findentis et secantis terram (בּקע with Beth, elsewhere in the hostile signification of irrumpere) dispersa sunt ossa nostra ad ostium (לפי as in Prov 8:3) orci; Symmachus: ὥσπερ γεωργὸς ὅταν ῥήσσῃ τὴν τὴν, οὕτως ἐσκορπίσθη τὰ ὀστᾶ ἡμῶν εἰς στόμα ᾅδου; Quinta: ὡς καλλιεργῶν καὶ σκάπτων ἐν τῇ γῇ κ. τ. λ. Assuming the very extreme, it is a look of hope into the future: should his bones and the bones of his followers be even scattered about the mouth of Shel (cf. the Syrian picture of Shel: "the dust upon its threshold ‛al-escûfteh," Deutsche Morgenlnd. Zeitschrift, xx. 513), their soul below, their bones above - it would nevertheless be only as when on in ploughing cleaves the earth; i.e., they do not lie there in order that they may continue lying, but that they may rise up anew, as the seed that is sown sprouts up out of the upturned earth. lxx Codd. Vat. et Sinait. τὰ ὀστᾶ ἡμῶν, beside which, however, is found the reading αὐτῶν (Cod. Alex. by a second hand, and the Syriac, Arabic, and Aethiopic versions), as Bttcher also, pro ineptissimo utcunque, thinks עצמינו must be read, understanding this, according to 2Chron 25:12 extrem., of the mangled bodies of those cast down from the rock. We here discern the hope of a resurrection, if not directly, at least (cf. Oehler in Herzog's Real-Encyclopdie, concluding volume, S. 422) as am emblem of victory in spite of having succumbed. That which authorizes this interpretation lies in the figure of the husbandman, and in the conditional clause (Ps 141:8), which leads to the true point of the comparison; for as a complaint concerning a defeat that had been suffered: "so are our bones scattered for the mouth of the grave (in order to be swallowed up by it)," Ps 141:7, would be alien and isolated with respect to what precedes and what follows.
Geneva 1599
141:5 Let the righteous smite me; [it shall be] a kindness: and let (e) him reprove me; [it shall be] an excellent oil, [which] shall not break my head: for yet my prayer also [shall be] in their calamities.
(e) He could abide all corrections that came from a loving heart.
John Gill
141:5 Let the righteous smite me, it shall be a kindness,.... Or, "smite me in kindness" (a). In love; in a loving and friendly manner, which makes reproofs the more agreeable and effectual. Not the righteous God, as Arama; though he does sometimes smite his people for their sins, Is 57:17; that is, reproves, corrects, and chastises them, and that in love and for their good; and therefore such smitings and corrections should be taken in good part by them, and received as fatherly chastisements, and as instances of his paternal care of them, and love to them; but rather righteous and good men; who, when there is occasion for it, should reprove and rebuke one another; but then it should be in a kind and tender manner, and with the spirit of meekness; and such reproofs should be as kindly received: "for faithful are the wounds of a friend, but the kisses of an enemy are deceitful", Prov 27:6. Or, "let the righteous beat me with kindness" or "goodness" (b); with precepts of goodness, by inculcating good things into him; which he should take, as if he overwhelmed and loaded him with benefits; even though it was like striking with a hammer, as the word signifies;
and let him, reprove me; which explains what is meant by smiting;
Tit shall be an excellent oil, which shall not break my head; give no pain nor uneasiness to his head or his heart, but rather supple and heal the wounds sin reproved for has made. The Targum is,
"the oil of the anointing of the sanctuary shall not cease from my head;''
with which he was anointed king; and signifies that he should enjoy the dignity, and continue in it. The Vulgate Latin, Syriac, and Arabic versions, render it, "the oil of the ungodly", or "sinners": meaning their flattering words, which, though smooth as oil, were deceitful; and therefore he deprecates them, "let not the oil of the wicked", &c. as being hurtful and pernicious;
for yet my prayer also shall be in their calamities; that is, when the righteous, that smote and reproved him for his good, should be in any distress; such a grateful sense should he retain of their favour in reproving him, that he would pray for them, that they might be delivered out of it; which would show that he took it kindly at their hand. Or, "in their evils", or "against them" (c); which some understand of the evil practices of wicked men; which the psalmist prayed against, and that he might be kept and delivered from.
(a) , Sept. "in misericordia", V. L. "benigne ac clementer", Michaelis. (b) "benignitate", Tigurine version; "bonitate", Gejerus; "seu praeceptis bonitatis", Gussetius, p. 212. (c) "in malis eorum", Montanus, Junius & Tremellius, Piscator, Cocceius; "adversus mala eorum", Musculus, Michaelis; so some in Vatablus.
John Wesley
141:5 Smite - By reproofs. Break - Not hurt, but heal and greatly refresh me. Calamities - In the calamities of those righteous persons who reproved him. When they came into such calamities as those wherein he was involved he would pity them and pray for them.
140:5140:5: Խրատեսցէ զիս արդարն ողորմութեամբ՝ ակն յանդիմա՛ն արասցէ զիս, եւղ մեղաւորի մի՛ օծցէ զգլուխ իմ[7713], [7713] Ոմանք.Եւ յանդիման արասցէ. իւղ մե՛՛։
5 Թող արդարը խրատի ինձ ողորմութեամբ ու յանդիմանի, բայց մեղաւորի իւղը թող գլուխս չօծի, աղօթքս պիտի հակադրեմ նրա կամքին:
5 Արդարը թող զիս խրատէ եւ զարնէ ողորմութեամբ, Բայց անօրէնին իւղը թող չօծէ գլուխս, Վասն զի անդադար անոնց չարութիւններուն դէմ պիտի աղօթեմ։
Խրատեսցէ զիս [815]արդարն ողորմութեամբ`` ակն յանդիման արասցէ զիս, եւղ [816]մեղաւորի մի՛ օծցէ զգլուխ իմ, եւ աղօթք իմ ըստ կամաց նորա:

140:5: Խրատեսցէ զիս արդարն ողորմութեամբ՝ ակն յանդիմա՛ն արասցէ զիս, եւղ մեղաւորի մի՛ օծցէ զգլուխ իմ[7713],
[7713] Ոմանք.Եւ յանդիման արասցէ. իւղ մե՛՛։
5 Թող արդարը խրատի ինձ ողորմութեամբ ու յանդիմանի, բայց մեղաւորի իւղը թող գլուխս չօծի, աղօթքս պիտի հակադրեմ նրա կամքին:
5 Արդարը թող զիս խրատէ եւ զարնէ ողորմութեամբ, Բայց անօրէնին իւղը թող չօծէ գլուխս, Վասն զի անդադար անոնց չարութիւններուն դէմ պիտի աղօթեմ։
zohrab-1805▾ eastern-1994▾ western am▾
140:5140:5 Пусть наказывает меня праведник: это милость; пусть обличает меня: это лучший елей, который не повредит голове моей; но мольбы мои против злодейств их.
140:6 κατεπόθησαν καταπινω swallow; consume ἐχόμενα εχω have; hold πέτρας πετρα.1 cliff; bedrock οἱ ο the κριταὶ κριτης judge αὐτῶν αυτος he; him ἀκούσονται ακουω hear τὰ ο the ῥήματά ρημα statement; phrase μου μου of me; mine ὅτι οτι since; that ἡδύνθησαν ηδυνω sweeten; season
140:6 אָמַ֣רְתִּי ʔāmˈartî אמר say לַ֭ ˈla לְ to יהוָה [yhwˌāh] יְהוָה YHWH אֵ֣לִי ʔˈēlî אֵל god אָ֑תָּה ʔˈāttā אַתָּה you הַאֲזִ֥ינָה haʔᵃzˌînā אזן listen יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH קֹ֣ול qˈôl קֹול sound תַּחֲנוּנָֽי׃ taḥᵃnûnˈāy תַּחֲנוּן supplication
140:6. sublati sunt iuxta petram iudices eorum et audient verba mea quoniam decora suntTheir judges falling upon the rock have been swallowed up. They shall hear my words, for they have prevailed:
5. Let the righteous smite me, a kindness; and let him reprove me, oil upon the head; let not my head refuse it: for even in their wickedness shall my prayer continue.
140:6. I said to the Lord: You are my God. O Lord, heed the voice of my supplication.
140:6. I said unto the LORD, Thou [art] my God: hear the voice of my supplications, O LORD.
Let the righteous smite me; [it shall be] a kindness: and let him reprove me; [it shall be] an excellent oil, [which] shall not break my head: for yet my prayer also [shall be] in their calamities:

140:5 Пусть наказывает меня праведник: это милость; пусть обличает меня: это лучший елей, который не повредит голове моей; но мольбы мои против злодейств их.
140:6
κατεπόθησαν καταπινω swallow; consume
ἐχόμενα εχω have; hold
πέτρας πετρα.1 cliff; bedrock
οἱ ο the
κριταὶ κριτης judge
αὐτῶν αυτος he; him
ἀκούσονται ακουω hear
τὰ ο the
ῥήματά ρημα statement; phrase
μου μου of me; mine
ὅτι οτι since; that
ἡδύνθησαν ηδυνω sweeten; season
140:6
אָמַ֣רְתִּי ʔāmˈartî אמר say
לַ֭ ˈla לְ to
יהוָה [yhwˌāh] יְהוָה YHWH
אֵ֣לִי ʔˈēlî אֵל god
אָ֑תָּה ʔˈāttā אַתָּה you
הַאֲזִ֥ינָה haʔᵃzˌînā אזן listen
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
קֹ֣ול qˈôl קֹול sound
תַּחֲנוּנָֽי׃ taḥᵃnûnˈāy תַּחֲנוּן supplication
140:6. sublati sunt iuxta petram iudices eorum et audient verba mea quoniam decora sunt
Their judges falling upon the rock have been swallowed up. They shall hear my words, for they have prevailed:
140:6. I said to the Lord: You are my God. O Lord, heed the voice of my supplication.
140:6. I said unto the LORD, Thou [art] my God: hear the voice of my supplications, O LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
6-7. "Вожди их рассыпались по утесам" - вожди нечестивых моих врагов всюду следят да мною, они рассеялись даже по всем холмам и скалам. - "Слышат слова мои, что они кротки" - мои увещевания к ним кротки и слышались ими. Злоба врагов не вызывалась моим отношением к ним: я был кроток, они же стремились так уничтожить нас, как раздробляют землю для посевов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities. 6 When their judges are overthrown in stony places, they shall hear my words; for they are sweet. 7 Our bones are scattered at the grave's mouth, as when one cutteth and cleaveth wood upon the earth. 8 But mine eyes are unto thee, O GOD the Lord: in thee is my trust; leave not my soul destitute. 9 Keep me from the snares which they have laid for me, and the gins of the workers of iniquity. 10 Let the wicked fall into their own nets, whilst that I withal escape.
Here, I. David desires to be told of his faults. His enemies reproached him with that which was false, which he could not but complain of; yet, at the same time, he desired his friends would reprove him for that which was really amiss in him, particularly if there was any thing that gave the least colour to those reproaches (v. 5): let the righteous smite me; it shall be a kindness. The righteous God (so some); "I will welcome the rebukes of his providence, and be so far from quarrelling with them that I will receive them as tokens of love and improve them as means of grace, and will pray for those that are the instruments of my trouble." But it is commonly taken for the reproofs given by righteous men; and it best becomes those that are themselves righteous to reprove the unrighteousness of others, and from them reproof will be best taken. But if the reproof be just, though the reprover be not so, we must make a good use of it and learn obedience by it. We are here taught how to receive the reproofs of the righteous and wise. 1. We must desire to be reproved for whatever is amiss in us, or is done amiss by us: "Lord, put it into the heart of the righteous to smite me and reprove me. If my own heart does not smite me, as it ought, let my friend do it; let me never fall under that dreadful judgment of being let alone in sin." 2. We must account it a piece of friendship. We must not only bear it patiently, but take it as a kindness; for reproofs of instruction are the way of life (Prov. vi. 23), are means of good to us, to bring us to repentance for the sins we have committed, and to prevent relapses into sin. Though reproofs cut, it is in order to a cure, and therefore they are much more desirable than the kisses of an enemy (Prov. xxvii. 6) or the song of fools, Eccl. vii. 5. David blessed God for Abigail's seasonable admonition, 1 Sam. xxv. 32. 3. We must reckon ourselves helped and healed by it: It shall be as an excellent oil to a wound, to mollify it and close it up; it shall not break my head, as some reckon it to do, who could as well bear to have their heads broken as to be told of their faults; but, says David, "I am not of that mind; it is my sin that has broken my head, that has broken my bones, Ps. li. 8. The reproof is an excellent oil, to cure the bruises sin has given me. It shall not break my head, if it may but help to break my heart." 4. We must requite the kindness of those that deal thus faithfully, thus friendly with us, at least by our prayers for them in their calamities, and hereby we must show that we take it kindly. Dr. Hammond gives quite another reading of this verse: "Reproach will bruise me that am righteous, and rebuke me; but that poisonous oil shall not break my head (shall not destroy me, shall not do me the mischief intended), for yet my prayer shall be in their mischiefs, that God would preserve me from them, and my prayer shall not be in vain."
II. David hopes his persecutors will, some time or other, bear to be told of their faults, as he was willing to be told of his (v. 6): "When their judges" (Saul and his officers who judged and condemned David, and would themselves be sole judges) "are overthrown in stony places, among the rocks in the wilderness, then they shall hear my words, for they are sweet." Some think this refers to the relentings that were in Saul's breast when he said, with tears, Is this thy voice, my son David? 1 Sam. xxiv. 16; xxvi. 21. Or we may take it more generally: even judges, great as they are, may come to be overthrown. Those that make the greatest figure in this world do not always meet with level smooth ways through it. And those that slighted the word of God before will relish it, and be glad of it, when they are in affliction, for that opens the ear to instruction. When the world is bitter the word is sweet. Oppressed innocency cannot gain a hearing with those that live in pomp and pleasure, but when they come to be overthrown themselves they will have more compassionate thoughts of the afflicted.
III. David complains of the great extremity to which he and his friends were reduced (v. 7): Our bones are scattered at the grave's mouth, out of which they are thrown up, so long have we been dead, or into which they are ready to be thrown, so near are we to the pit; and they are as little regarded as chips among the hewers of wood, which are thrown in neglected heaps: As one that cuts and cleaves the earth (so some read it), alluding to the ploughman who tears the earth in pieces with his plough-share, Ps. cxxix. 3. Can these dry bones live?
IV. David casts himself upon God, and depends upon him for deliverance: "But my eyes are unto thee (v. 8); for, when the case is ever so deplorable, thou canst redress all the grievances. From thee I expect relief, bad as things are, and in thee is my trust." Those that have their eye towards God may have their hopes in him.
V. He prays that God would succour and relieve him as his necessity required. 1. That he would comfort him: "Leave not my soul desolate and destitute; still let me see where my help is." 2. That he would prevent the designs of his enemies against him (v. 9): "Keep me from being taken in the snare they have laid for me; give me to discover it and to evade it." Be the gin placed with ever so much subtlety, God can and will secure his people from being taken in it. 3. That God would, in justice, turn the designs of his enemies upon themselves, and, in mercy, deliver him from being ruined by them (v. 10): let the wicked fall into their own net, the net which, intentionally, they procured for me, but which, meritoriously, they prepared for themselves. Nec lex est justioir ulla quam necis artifices arte perire sua--No law can be more just than that the architects of destruction should perish by their own contrivances. All that are bound over to God's justice are held in the cords of their own iniquity. But let me at the same time obtain a discharge. The entangling and ensnaring of the wicked sometimes prove the escape and enlargement of the righteous.
Adam Clarke: Commentary on the Bible - 1831
141:6: When their judges are overthrown in stony places - בידי סלע biyedey sela, "In the hands of the rock." Does this rock signify a strong or fortified place; and its hands the garrison which have occupied it, by whom these judges were overthrown? If we knew the occasion on which this Psalm was made, we might be the better able to understand the allusions in the text.
They shall hear my words; for they are sweet - Some think there is here an allusion to David's generous treatment of Saul in the cave of En-gedi, and afterwards at the hill of Hachilah, in this verse, which might be translated: "Their judges have been dismissed in the rocky places; and have heard my words, that they were sweet." Or perhaps there may be a reference to the death of Saul and his sons, and the very disastrous defeat of the Israelites at Gilboa. If so, the seventh verse will lose its chief difficulty, Our bones are scattered at the grave's mouth; but if we take them as referring to the slaughter of the priests at Nob, then, in stead of translating לפי שאול lephi sheol, at the grave's mouth, we may translate at the command of Saul; and then the verse will point out the manner in which those servants of the Lord were massacred; Doeg cut them in pieces; hewed them down as one cleaveth wood. Some understand all this of the cruel usage of the captives in Babylon. I could add other conjectures, and contend for my own; but they are all too vague to form a just ground for decided opinion.
Albert Barnes: Notes on the Bible - 1834
141:6: When ... - This passage is no less difficult than the preceding, and it seems almost impossible to determine its exact meaning. What is meant by "judges"? What judges are referred to by the word "their"? What is meant by their being "overthrown"? What is the sense of the words "in stony places"? Does the passage refer to some certain prospect that they "would be" overthrown, or is it a mere supposition which relates to something that "might" occur? Who are meant by "they," in the phrase "they shall hear my words?" It seems to me that the most plausible interpretation of the passage is founded on that which has been assumed thus far in the explanation of the psalm, as referring to the state of things recorded in Sa1 24:1-7. David was in the wilderness of En-gedi, in the midst of a rocky region. Saul, apprised of his being there, came with three thousand chosen men to apprehend him, and went into a cave to lie down to rest. Unknown, probably, to him, David and his men were in the "sides of the cave." They now saw that Saul was completely in their power, and that it would be an easy thing to enter the cave, and kill him when off his guard. The men urgently advised David to do this. David entered the cave, and cut off the skirt of Saul's robe, showing how completely Saul was in his power, but he proceeded no further; he did not follow the suggestions of his friends; he did not take the life of Saul, as he might have done; and he even regretted what he had done, as implying a want of due respect for the anointed of the Lord, Sa1 24:11. Yet he had the fullest confidence that the king and his forces would be overthrown, and that it would be done in a way consistent with open and manly war, and not in an underhanded and stealthful way, as it would have been if he had cut him off in the cave. With this in view, it seems to me that the difficult passage before us may be explained with, at least, some degree of plausibility.
Their judges - By the judges, are to be understood the rulers of the people; the magistrates; those in office and power - referring to Saul and the officers of his government. "Their judges;" to wit, the judges or rulers of the hosts in opposition to me - of those against whom I war; Saul and the leaders of his forces.
Are overthrown - Are discomfited, vanquished, subdued; as I am confident they will be, in the regular prosecution of the war, and not by treachery and stealth.
In stony places - literally, "in the hands of the rock;" or, as the word "hands" may sometimes be used, "in the sides of the rock." It might mean "by the power of the rock," as thrown upon them; or, "against its sides." The essential idea is, that the "rocks," the rocky places, would be among the means by which they would be overthrown; and the sense is, that now that Saul was in the cave - or was in that rocky region, better known to David than to him - Saul was so completely in his power, that David felt that the victory, in a regular course of warfare, would be his.
They shall hear my words - The followers of Saul; the people of the land; the nation. Saul being removed - subdued - slain - the people will become obedient to me who have been anointed by a prophet as their king, and designated as the successor of Saul. David did not doubt that he would himself reign when Saul was overcome, or that the people would hear his words, and submit to him as king.
For they are sweet - They shall be pleasant; mild; gentle; equitable; just. After the harsh and severe enactments of Saul, after enduring his acts of tyranny, the people will be glad to welcome me, and to live under the laws of a just and equal administration. The passage, therefore, expresses confidence that Saul and his hosts would be overthrown, and that the people of the land would gladly hail the accession to the throne of one who had been anointed to reign over them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
141:6: When their judges: Sa1 31:1-8; Sa2 1:17-27; Ch1 10:1-7
they shall hear: Sa2 2:4, Sa2 5:1-3; Ch1 11:1-3, Ch1 12:38
for they: Psa 45:2; Sa2 2:5, Sa2 2:6, Sa2 23:1; Ch1 13:2; Luk 4:22
Geneva 1599
141:6 When their judges are overthrown in stony places, they shall (g) hear my words; for they are sweet.
(g) The people who follow their wicked rulers in persecuting the prophet will repent and turn to God, when they see their wicked rulers punished.
John Gill
141:6 When their judges are overthrown in stony places,.... The judges of David's adversaries, the workers of iniquity; meaning Saul, Abner, &c. Arama refers this to Saul and his sons being slain on the mountains of Gilboa, 1Kings 31:1; which might be here prophetically spoken of. Or, as it is by some rendered, "when their judges are let down by the sides of the rock" (d); or let go free, as Saul was by David more than once; when it was in the power of his hands to have taken away his life, which his principal friends urged him to do, 1Kings 24:2. Some render the words as an imprecation or wish, "let their judges be cast down" (e); or as a prophecy, they "shall be cast dozen in stony places", or "by the sides of a rock": so the word is used of casting or throwing down, 4Kings 9:33; and may allude to the manner of punishment used in some places, by casting down from a precipice, from rocks and hills; see 2Chron 25:12. Or, "when they slip by the sides of the rock" (f); endeavouring to get up it; as ambitious men are desirous of getting to the top of honour, power, and authority, but stand in slippery places, and often slip and fall. And when this should be the case of these judges, then should David be raised up on high; the anointed of the God of Jacob, the sweet psalmist of Israel. And then
they shall hear my words, for these are sweet: that is, the common people should hear them, and be pleased with them, who had been set against him by their judges; by which they would easily perceive that he had no enmity nor malice, nor ill design against Saul. This may respect either his very affectionate lamentation at the death of Saul and his sons, 2Kings 1:17; or what he delivered at the several times he spared the life of Saul, when he could have taken it away, 1Kings 24:9; and it is especially true of all the words which David spoke by inspiration, or the Spirit of God spake to him; particularly in his book of Psalms, concerning the Messiah, the covenant of grace, and the blessings of it; of the rich experiences of grace he had, and the several doctrines of the Gospel declared by him; which were sweet, delightful, and entertaining to those who have ears to hear such things; or whose ears are opened to hear them, so as to understand them and distinguish them; but to others not.
(d) "demittentur per loca saxosa", Tigurine version; "demissi sunt in manus petrae", Montanus; "dimittunt se in lateribue petrarum", Piscator. (e) "Praecipitentur", Munster; "dejiciantur", Gejerus; "praecipites dentur", Musculus; so Kimchi. (f) "Lubricati sunt per latere petrae", Cocceius.
John Wesley
141:6 Judges - The chief of mine enemies. Overthrown - Or, cast down headlong by thine exemplary vengeance. Hear - Hearken unto my counsels and offers which now they despise.
140:6140:6: եւ աղօթք իմ ըստ կամաց նորա։ Ընկլան մերձ առ վիմին դատաւորք նոցա[7714]. [7714] Ոմանք.Եւս եւ աղօթք իմ ՚ի կամս նորա. կամ՝ նմա։ Արգելան մերձ առ վիմին։
6 Նրանց դատաւորները կուլ գնացին ժայռի մօտ, թող լսեն խօսքերն իմ, որ քաղցր են.
6 Երբ անոնց դատաւորները ապառաժներու մէջ ձգուին, Այն ատեն իմ խօսքերս պիտի լսեն, վասն զի քաղցր են։
Ընկլան մերձ առ վիմին դատաւորք նոցա. լուիցեն զբանս իմ, զի քաղցունք են:

140:6: եւ աղօթք իմ ըստ կամաց նորա։ Ընկլան մերձ առ վիմին դատաւորք նոցա[7714].
[7714] Ոմանք.Եւս եւ աղօթք իմ ՚ի կամս նորա. կամ՝ նմա։ Արգելան մերձ առ վիմին։
6 Նրանց դատաւորները կուլ գնացին ժայռի մօտ, թող լսեն խօսքերն իմ, որ քաղցր են.
6 Երբ անոնց դատաւորները ապառաժներու մէջ ձգուին, Այն ատեն իմ խօսքերս պիտի լսեն, վասն զի քաղցր են։
zohrab-1805▾ eastern-1994▾ western am▾
140:6140:6 Вожди их рассыпались по утесам и слышат слова мои, что они кротки.
140:7 ὡσεὶ ωσει as if; about πάχος παχος earth; land διερράγη διαρρηγνυμι rend; tear ἐπὶ επι in; on τῆς ο the γῆς γη earth; land διεσκορπίσθη διασκορπιζω disperse; confound τὰ ο the ὀστᾶ οστεον bone ἡμῶν ημων our παρὰ παρα from; by τὸν ο the ᾅδην αδης Hades
140:7 יְהֹוִ֣ה [yᵊhôˈih] יְהוָה YHWH אֲ֭דֹנָי ˈʔᵃḏōnāy אֲדֹנָי Lord עֹ֣ז ʕˈōz עֹז power יְשׁוּעָתִ֑י yᵊšûʕāṯˈî יְשׁוּעָה salvation סַכֹּ֥תָה sakkˌōṯā סכך block לְ֝ ˈl לְ to רֹאשִׁ֗י rōšˈî רֹאשׁ head בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day נָֽשֶׁק׃ nˈāšeq נֵשֶׁק equipment
140:7. sicut agricola cum scindit terram sic dissipata sunt ossa nostra in ore inferiAs when the thickness of the earth is broken up upon the ground: Our bones are scattered by the side of hell.
6. Their judges are thrown down by the sides of the rock; and they shall hear my words; for they are sweet.
140:7. Lord, O Lord, the strength of my salvation: you have overshadowed my head in the day of war.
140:7. O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle.
When their judges are overthrown in stony places, they shall hear my words; for they are sweet:

140:6 Вожди их рассыпались по утесам и слышат слова мои, что они кротки.
140:7
ὡσεὶ ωσει as if; about
πάχος παχος earth; land
διερράγη διαρρηγνυμι rend; tear
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
διεσκορπίσθη διασκορπιζω disperse; confound
τὰ ο the
ὀστᾶ οστεον bone
ἡμῶν ημων our
παρὰ παρα from; by
τὸν ο the
ᾅδην αδης Hades
140:7
יְהֹוִ֣ה [yᵊhôˈih] יְהוָה YHWH
אֲ֭דֹנָי ˈʔᵃḏōnāy אֲדֹנָי Lord
עֹ֣ז ʕˈōz עֹז power
יְשׁוּעָתִ֑י yᵊšûʕāṯˈî יְשׁוּעָה salvation
סַכֹּ֥תָה sakkˌōṯā סכך block
לְ֝ ˈl לְ to
רֹאשִׁ֗י rōšˈî רֹאשׁ head
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
נָֽשֶׁק׃ nˈāšeq נֵשֶׁק equipment
140:7. sicut agricola cum scindit terram sic dissipata sunt ossa nostra in ore inferi
As when the thickness of the earth is broken up upon the ground: Our bones are scattered by the side of hell.
140:7. Lord, O Lord, the strength of my salvation: you have overshadowed my head in the day of war.
140:7. O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
141:7: Our bones are scattered at the grave's mouth - We are, indeed, now like bones scattered in the places of graves; we seem to be weak, feeble, disorganized. We are in a condition which of itself seems to be hopeless: as hopeless as it would be for dry bones scattered when they were buried to rise up and attack an enemy. The reference is to the condition of David and his followers as pursued by a mighty foe. His hope was not in his own forces, but in the power and interposition of God Psa 141:8.
As when one cutteth and cleaveth wood upon the earth - Like chips, blocks, splinters, that have no strength; as when these lie scattered around - a fit emblem of our feeble and scattered forces.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
141:7: bones: Psa 44:22; Sa1 22:18, Sa1 22:19; Rom 8:36; Co2 1:9; Heb 11:37; Rev 11:8, Rev 11:9
Geneva 1599
141:7 Our bones are scattered at the (h) grave's mouth, as when one cutteth and cleaveth [wood] upon the earth.
(h) Here it appears that David was miraculously delivered out of many deaths as in (2Cor 1:9-10).
John Gill
141:7 Our bones are scattered at the grave's mouth,.... Into which they were not suffered to be put, but lay unburied; or from whence they were dug up, and lay scattered about; which is to be understood of such of David's friends as fell into the hands of Saul and his men, and were slain: perhaps it may refer to the fourscore and five priests, and the inhabitants of Nob, slain by the order of Saul, 1Kings 22:18. Though the phrase may be only proverbial, and be expressive of the danger David and his men were in, and their sense of it, who looked upon themselves like dry bones, hopeless and helpless, and had the sentence of death in themselves, and were as it were at the mouth of the grave, on the brink of ruin;
as when one cutteth and cleaveth wood upon the earth: and the chips fly here and there, and are disregarded; such was their case: or as men cut and cleave the earth with the plough, and it is tore up by it, and falls on each side of it, so are we persecuted, afflicted, and distressed by our enemies, and have no mercy shown us; so the Targum,
"as a man that cuts and cleaves with ploughshares in the earth, so our members are scattered at the grave's mouth.''
The Syriac and Arabic versions understand it of the ploughshare cutting the earth.
John Wesley
141:7 Our bones - Our case is almost as hopeless as of those who are dead, and whose bones are scattered in several places.
140:7140:7: լուիցեն զբանս իմ զի քաղցունք են։ Որպէս թանձրութիւն հողոյ զի սփռեալ է ՚ի վերայ երկրի[7715]. [7715] Ոմանք.Լուիցեն բանից իմոց եւ քաղցրասցին։ Հողոյ սփռեալ ՚ի վերայ երկրի։
7 «Ինչպէս թանձր հողը, որ սփռուած է երկրի վրայ, այնպէս պիտի ցրուեն նրանց ոսկորները դժոխքի մօտերքում»:
7 Ինչպէս հերկողը* ու ճեղքողը կը ցրուէ երկրի վրայ, Այնպէս անոնց ոսկորները գերեզմանին բերանը ցիրուցան եղան.
[817]Որպէս թանձրութիւն հողոյ զի սփռեալ է ի վերայ երկրի` ցրուեսցին ոսկերք նոցա մերձ ի դժոխս:

140:7: լուիցեն զբանս իմ զի քաղցունք են։ Որպէս թանձրութիւն հողոյ զի սփռեալ է ՚ի վերայ երկրի[7715].
[7715] Ոմանք.Լուիցեն բանից իմոց եւ քաղցրասցին։ Հողոյ սփռեալ ՚ի վերայ երկրի։
7 «Ինչպէս թանձր հողը, որ սփռուած է երկրի վրայ, այնպէս պիտի ցրուեն նրանց ոսկորները դժոխքի մօտերքում»:
7 Ինչպէս հերկողը* ու ճեղքողը կը ցրուէ երկրի վրայ, Այնպէս անոնց ոսկորները գերեզմանին բերանը ցիրուցան եղան.
zohrab-1805▾ eastern-1994▾ western am▾
140:7140:7 Как будто землю рассекают и дробят нас; сыплются кости наши в челюсти преисподней.
140:8 ὅτι οτι since; that πρὸς προς to; toward σέ σε.1 you κύριε κυριος lord; master κύριε κυριος lord; master οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine ἐπὶ επι in; on σὲ σε.1 you ἤλπισα ελπιζω hope μὴ μη not ἀντανέλῃς ανταναιρεω the ψυχήν ψυχη soul μου μου of me; mine
140:8 אַל־ ʔal- אַל not תִּתֵּ֣ן tittˈēn נתן give יְ֭הוָה [ˈyhwāh] יְהוָה YHWH מַאֲוַיֵּ֣י maʔᵃwayyˈê מַאֲוַיִּים desire רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty זְמָמֹ֥ו zᵊmāmˌô זְמָם plan אַל־ ʔal- אַל not תָּ֝פֵ֗ק ˈtāfˈēq פוק totter יָר֥וּמוּ yārˌûmû רום be high סֶֽלָה׃ sˈelā סֶלָה sela
140:8. quia ad te Domine Deus oculi mei in te speravi ne evacues animam meamBut to thee, O Lord, Lord, are my eyes: in thee have I put my trust, take not away my soul.
7. As when one ploweth and cleaveth the earth, our bones are scattered at the grave’s mouth.
140:8. O Lord, do not hand me over to the sinner by my desire. They have plotted against me. Do not abandon me, lest they should triumph.
140:8. Grant not, O LORD, the desires of the wicked: further not his wicked device; [lest] they exalt themselves. Selah.
Our bones are scattered at the grave' s mouth, as when one cutteth and cleaveth [wood] upon the earth:

140:7 Как будто землю рассекают и дробят нас; сыплются кости наши в челюсти преисподней.
140:8
ὅτι οτι since; that
πρὸς προς to; toward
σέ σε.1 you
κύριε κυριος lord; master
κύριε κυριος lord; master
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
μου μου of me; mine
ἐπὶ επι in; on
σὲ σε.1 you
ἤλπισα ελπιζω hope
μὴ μη not
ἀντανέλῃς ανταναιρεω the
ψυχήν ψυχη soul
μου μου of me; mine
140:8
אַל־ ʔal- אַל not
תִּתֵּ֣ן tittˈēn נתן give
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
מַאֲוַיֵּ֣י maʔᵃwayyˈê מַאֲוַיִּים desire
רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty
זְמָמֹ֥ו zᵊmāmˌô זְמָם plan
אַל־ ʔal- אַל not
תָּ֝פֵ֗ק ˈtāfˈēq פוק totter
יָר֥וּמוּ yārˌûmû רום be high
סֶֽלָה׃ sˈelā סֶלָה sela
140:8. quia ad te Domine Deus oculi mei in te speravi ne evacues animam meam
But to thee, O Lord, Lord, are my eyes: in thee have I put my trust, take not away my soul.
140:8. O Lord, do not hand me over to the sinner by my desire. They have plotted against me. Do not abandon me, lest they should triumph.
140:8. Grant not, O LORD, the desires of the wicked: further not his wicked device; [lest] they exalt themselves. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10. Давид здесь указывает, что преследующие его не могут найти в нем ничего злобного, дурного, за что бы его должно гнать так, как они. Такое злобное преследование Давида с их стороны найдет должную кару от Бога. Господь накажет их тяжелым, конечным исходом их жизни, отвержением от Себя. Вера в свою правоту и сознание греховности действий врагов вселяют в Давида уверенность, что они погибнут в тех кознях ("силки, тенета"), которые ставят для него; он же, Давид, останется невредим ("я перейду"). Эта вера Давида, как показывает исход Авессаломовых гонений, оправдалась.
Adam Clarke: Commentary on the Bible - 1831
141:8: But mine eyes are unto thee - In all times, in all places, on all occasions, I will cleave unto the Lord, and put my whole confidence in him.
Albert Barnes: Notes on the Bible - 1834
141:8: But mine eyes are unto thee, O God the Lord - My hope is in thee. I do not rely on my own power. I do not trust in my armed forces. I know that they are weak, dispirited, scattered - like strewed bones - like the chips and splinters lying around the place where wood is chopped. I look, therefore, solely to God. I believe that he "will" interpose; and now that my enemy has placed himself in this position, I do not need to resort to stealthful arts - to dishonorable acts - to assassination - as my friends advise, but the object will be accomplished, and I shall be placed on the throne by the act of God, and in a manner that will not subject my name and memory to reproach by a base and treacherous deed.
In thee is my trust - I rely on thee alone.
Leave not my soul destitute - My life; my all. Do not now leave me without thy gracious interposition; do not suffer this juncture to pass by without such an interposition as will end the war, and restore peace to me and to a distracted land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
141:8: mine eyes: Psa 25:15, Psa 123:1, Psa 123:2; Ch2 20:12
leave not my soul destitute: Heb. make not my soul bare, Psa 25:16, Psa 25:17, Psa 102:17, Psa 143:3, Psa 143:4; Isa 41:17; Joh 14:18
Carl Friedrich Keil and Franz Delitzsch
141:8
If Ps 141:7 is not merely an expression of the complaint, but at the same time of hope, we now have no need to give the כּי the adversative sense of imo, but we may leave it its most natural confirmatory signification namque. From this point the Psalm gradually dies away in strains comparatively easy to be understood and in perfect keeping with the situation. In connection with Ps 141:8 one is reminded of Ps 25:15; Ps 31:2; with Ps 141:9., of Ps 7:16; Ps 69:23, and other passages. In "pour not out (תּער with sharpened vowel instead of תּער, Ges. ֗75, rem. 8) my soul," ערה, Piel, is equivalent to the Hiph. הערה in Is 53:12. ידי פח are as it were the hands of the seizing and capturing snare; and יקשׂוּ לּי is virtually a genitive: qui insidias tendunt mihi, since one cannot say יקשׁ פח, ponere laqueum. מכמרים, nets, in Ps 141:10 is another hapaxlegomenon; the enallage numeri is as in Ps 62:5; Is 2:8; Is 5:23, - the singular that slips in refers what is said of the many to each individual in particular. The plural מקשׁות for מקשׁים, Ps 18:6; Ps 64:6, also occurs only here. יחד is to be explained as in 4:9: it is intended to express the coincidence of the overthrow of the enemies and the going forth free of the persecuted one. With יחד אנכי the poet gives prominence to his simultaneous, distinct destiny: simul ego dum (עד as in Job 8:21, cf. Job 1:18) praetereo h.e. evado. The inverted position of the כּי in Ps 18:10-12 may be compared; with Ps 120:7 and 4Kings 2:14, however (where instead of אף־הוּא it is with Thenius to be read אפוא), the case is different.
John Gill
141:8 But mine eyes are unto thee, O God the Lord,.... Not only the eyes of his body, lifted up to God in prayer, this being a prayer gesture, Jn 11:41; but the eyes of his mind, or understanding, especially the eyes of faith and love; for it is expressive of his affection to God, his holy confidence in him, and humble hope and expectation of good things from him, in this his time of distress: his eyes were to him and him only, both for temporal food for himself and his men; and for spiritual food, for all supplies of grace, for wisdom and direction, for strength and assistance, for protection and deliverance;
in thee is my trust; not in himself, nor in his friends, nor in any creature, prince or potentate, but in the Lord, as the God of nature, providence, and grace; to which he was encouraged by his lovingkindness to him; by the everlasting strength in him; by what he had done for others and for him in times past; by the provisions he has made in his covenant and promises for those that trust in him, who are of all men most happy;
leave not my soul destitute; of daily food, of help and assistance, of the presence, spirit, and grace of God; or "naked" (g), and defenceless, but let it be surrounded or protected by almighty power and grace; or "pour not out my soul" (h), that is, unto death; suffer me not to be taken by enemies and slain; see Is 53:12. The Targum is,
"in the Word (of the Lord) I trust, do not empty my soul,''
or "evacuate" (i) it, as Aben Ezra; that is, out of his body; for he observes, that the soul fills the body.
(g) "ne nudes", Junius & Tremellius; so Piscator. (h) "Ne effandas", Pagninus, Montanus, Vatablus, Musculus. (i) "Ne evacues", Cocceius, Gejerus, Michaelis.
140:8140:8: ցրուեսցին ոսկերք նոցա մերձ ՚ի դժոխս։ Առ քեզ Տէր Տէր են աչք իմ, ՚ի քեզ յուսացայ մի՛ հաներ զհոգի յինէն[7716]։ [7716] Ոմանք.Ցրուեսցին ոս՛՛։ Տէր մի՛ հաներ զհո՛՛։
8 Տէ՛ր, Տէ՛ր, քեզ են ուղղուած աչքերն իմ, յոյսս դրի քեզ վրայ, մի՛ հանիր ինձնից իմ հոգին:
8 Սակայն, ո՛վ Տէր Եհովա, իմ աչքերս դէպի քեզ են. Քեզի՛ յուսացի, իմ հոգիս անպաշտպան մի՛ ձգեր։
Առ քեզ, Տէր, Տէր, են աչք իմ, ի քեզ յուսացայ, մի՛ հաներ զհոգի յինէն:

140:8: ցրուեսցին ոսկերք նոցա մերձ ՚ի դժոխս։ Առ քեզ Տէր Տէր են աչք իմ, ՚ի քեզ յուսացայ մի՛ հաներ զհոգի յինէն[7716]։
[7716] Ոմանք.Ցրուեսցին ոս՛՛։ Տէր մի՛ հաներ զհո՛՛։
8 Տէ՛ր, Տէ՛ր, քեզ են ուղղուած աչքերն իմ, յոյսս դրի քեզ վրայ, մի՛ հանիր ինձնից իմ հոգին:
8 Սակայն, ո՛վ Տէր Եհովա, իմ աչքերս դէպի քեզ են. Քեզի՛ յուսացի, իմ հոգիս անպաշտպան մի՛ ձգեր։
zohrab-1805▾ eastern-1994▾ western am▾
140:8140:8 Но к Тебе, Господи, Господи, очи мои; на Тебя уповаю, не отринь души моей!
140:9 φύλαξόν φυλασσω guard; keep με με me ἀπὸ απο from; away παγίδος παγις trap ἧς ος who; what συνεστήσαντό συνιστημι introduce; establish μοι μοι me καὶ και and; even ἀπὸ απο from; away σκανδάλων σκανδαλον snare τῶν ο the ἐργαζομένων εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness
140:9 רֹ֥אשׁ rˌōš רֹאשׁ head מְסִבָּ֑י mᵊsibbˈāy מֵסַב surrounding עֲמַ֖ל ʕᵃmˌal עָמָל labour שְׂפָתֵ֣ימֹו śᵊfāṯˈêmô שָׂפָה lip יְכַסֵּֽימֹויכסומו *yᵊḵassˈêmô כסה cover
140:9. custodi me de manibus laquei quod posuerunt mihi et de offendiculis operantium iniquitatemKeep me from the snare, which they have laid for me, and from the stumblingblocks of them that work iniquity.
8. For mine eyes are unto thee, O GOD the Lord: in thee do I put my trust; leave not my soul destitute.
140:9. The head of those who encompass me, the labor of their lips, will overwhelm them.
140:9. [As for] the head of those that compass me about, let the mischief of their own lips cover them.
But mine eyes [are] unto thee, O GOD the Lord: in thee is my trust; leave not my soul destitute:

140:8 Но к Тебе, Господи, Господи, очи мои; на Тебя уповаю, не отринь души моей!
140:9
φύλαξόν φυλασσω guard; keep
με με me
ἀπὸ απο from; away
παγίδος παγις trap
ἧς ος who; what
συνεστήσαντό συνιστημι introduce; establish
μοι μοι me
καὶ και and; even
ἀπὸ απο from; away
σκανδάλων σκανδαλον snare
τῶν ο the
ἐργαζομένων εργαζομαι work; perform
τὴν ο the
ἀνομίαν ανομια lawlessness
140:9
רֹ֥אשׁ rˌōš רֹאשׁ head
מְסִבָּ֑י mᵊsibbˈāy מֵסַב surrounding
עֲמַ֖ל ʕᵃmˌal עָמָל labour
שְׂפָתֵ֣ימֹו śᵊfāṯˈêmô שָׂפָה lip
יְכַסֵּֽימֹויכסומו
*yᵊḵassˈêmô כסה cover
140:9. custodi me de manibus laquei quod posuerunt mihi et de offendiculis operantium iniquitatem
Keep me from the snare, which they have laid for me, and from the stumblingblocks of them that work iniquity.
140:9. The head of those who encompass me, the labor of their lips, will overwhelm them.
140:9. [As for] the head of those that compass me about, let the mischief of their own lips cover them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
141:9: Keep me from the snares ... - See the notes at Psa 11:6. Compare Psa 38:12; Psa 69:22; Psa 91:3. The secret plans which they have laid against me.
And the gins of the workers of iniquity - Wicked men; men who seek my destruction. On the word gins, see the notes at Isa 8:14. The gin is a trap or snare to catch birds or wild animals. The word used here is the same which occurs in Psa 18:5, and which is there rendered "snare." See the notes at that passage. Compare also Psa 64:5; Psa 69:22; Psa 106:36; Psa 140:5, where the same word occurs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
141:9: from the snares: Psa 119:110, Psa 140:5, Psa 142:3; Pro 13:14; Jer 18:22; Luk 20:20
John Gill
141:9 Keep me from the snare which they have laid for me,.... Either Saul, who gave him a wife to be a snare to him, and set men to watch his house and take him; or the Ziphites, who proposed to Saul to deliver him into his hands; see 1Kings 18:21.
and the gins of the workers of iniquity; the transgressions of wicked men are snares to others, by way of example; and so are the doctrines of false teachers, and the temptations of Satan, from all which good men desire to be kept, Prov 29:6; and it is the Lord alone that keeps and preserves from them, or breaks the snare and delivers them, Ps 124:7.
140:9140:9: Պահեա՛ զիս յորոգայթէ որ թաքուցաւ ինձ, ՚ի գայթագղութենէ ոյք գործեն զանօրէնութիւն[7717]։ [7717] Ոմանք.Այլ պահեա զիս... ՚ի գայթագղութենէ գործողին զանօ՛՛։
9 Պահպանի՛ր ինձ իմ դէմ լարուած թակարդից եւ անօրէնութիւն գործողների գայթակղութիւնից:
9 Ինծի համար լարուած որոգայթէն Ու անօրէնութիւն գործողներուն վարմերէն զիս պահէ։
Պահեա զիս յորոգայթէ որ թաքուցաւ ինձ, ի գայթակղութենէ` ոյք գործեն զանօրէնութիւն:

140:9: Պահեա՛ զիս յորոգայթէ որ թաքուցաւ ինձ, ՚ի գայթագղութենէ ոյք գործեն զանօրէնութիւն[7717]։
[7717] Ոմանք.Այլ պահեա զիս... ՚ի գայթագղութենէ գործողին զանօ՛՛։
9 Պահպանի՛ր ինձ իմ դէմ լարուած թակարդից եւ անօրէնութիւն գործողների գայթակղութիւնից:
9 Ինծի համար լարուած որոգայթէն Ու անօրէնութիւն գործողներուն վարմերէն զիս պահէ։
zohrab-1805▾ eastern-1994▾ western am▾
140:9140:9 Сохрани меня от силков, поставленных для меня, от тенет беззаконников.
140:10 πεσοῦνται πιπτω fall ἐν εν in ἀμφιβλήστρῳ αμφιβληστρον net αὐτοῦ αυτος he; him ἁμαρτωλοί αμαρτωλος sinful κατὰ κατα down; by μόνας μονος only; alone εἰμὶ ειμι be ἐγὼ εγω I ἕως εως till; until οὗ ος who; what ἂν αν perhaps; ever παρέλθω παρερχομαι pass; transgress
140:10 יִמֹּ֥וטוּימיטו *yimmˌôṭû מוט totter עֲלֵיהֶ֗ם ʕᵃlêhˈem עַל upon גֶּֽחָ֫לִ֥ים gˈeḥˈālˌîm גֶּחָל charcoals בָּ bā בְּ in † הַ the אֵ֥שׁ ʔˌēš אֵשׁ fire יַפִּלֵ֑ם yappilˈēm נפל fall בְּ֝ ˈbᵊ בְּ in מַהֲמֹרֹ֗ות mahᵃmōrˈôṯ מַהֲמֹרֹות rain-pits בַּֽל־ bˈal- בַּל not יָקֽוּמוּ׃ yāqˈûmû קום arise
140:10. incident in rete eius impii simul ego autem transiboThe wicked shall fall in his net: I am alone until I pass.
9. Keep me from the snare which they have laid for me, and from the gins of the workers of iniquity.
140:10. Burning coals will fall upon them. You will cast them down into the fire, into miseries that they will not be able to withstand.
140:10. Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again.
Keep me from the snares [which] they have laid for me, and the gins of the workers of iniquity:

140:9 Сохрани меня от силков, поставленных для меня, от тенет беззаконников.
140:10
πεσοῦνται πιπτω fall
ἐν εν in
ἀμφιβλήστρῳ αμφιβληστρον net
αὐτοῦ αυτος he; him
ἁμαρτωλοί αμαρτωλος sinful
κατὰ κατα down; by
μόνας μονος only; alone
εἰμὶ ειμι be
ἐγὼ εγω I
ἕως εως till; until
οὗ ος who; what
ἂν αν perhaps; ever
παρέλθω παρερχομαι pass; transgress
140:10
יִמֹּ֥וטוּימיטו
*yimmˌôṭû מוט totter
עֲלֵיהֶ֗ם ʕᵃlêhˈem עַל upon
גֶּֽחָ֫לִ֥ים gˈeḥˈālˌîm גֶּחָל charcoals
בָּ בְּ in
הַ the
אֵ֥שׁ ʔˌēš אֵשׁ fire
יַפִּלֵ֑ם yappilˈēm נפל fall
בְּ֝ ˈbᵊ בְּ in
מַהֲמֹרֹ֗ות mahᵃmōrˈôṯ מַהֲמֹרֹות rain-pits
בַּֽל־ bˈal- בַּל not
יָקֽוּמוּ׃ yāqˈûmû קום arise
140:10. incident in rete eius impii simul ego autem transibo
The wicked shall fall in his net: I am alone until I pass.
140:10. Burning coals will fall upon them. You will cast them down into the fire, into miseries that they will not be able to withstand.
140:10. Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
141:10: Let the wicked fall into their own nets - This is generally the case; those who lay snares for others fall into them themselves. Harm watch, harm catch, says the old adage. How many cases have occurred where the spring guns that have been set for thieves have shot some of the family! I have known some dismal cases of this kind, where some of the most amiable lives have been sacrificed to this accursed machine.
Whilst - I withal escape - They alone are guilty; they alone spread the nets and gins; I am innocent, and God will cause me to escape.
Albert Barnes: Notes on the Bible - 1834
141:10: Let the wicked fall into their own nets - See the notes at Psa 35:8. Compare Psa 7:15-16.
While that I withal escape - Margin, as in Hebrew, "pass over." While I safely pass over the net or snare which has been secretly laid for me. The word "withal" means, in the Hebrew, "together, at the same time;" that is, At the same time that they fall into the net, let me pass over it in safety. See the notes at Job 5:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
141:10: the wicked: Psa 7:15, Psa 7:16, Psa 35:8, Psa 37:14, Psa 37:15, Psa 64:7, Psa 64:8, Psa 140:9; Est 7:10; Pro 11:8
escape: Heb. pass ove
Geneva 1599
141:10 Let the wicked fall into (i) their own nets, (k) whilst that I withal escape.
(i) Into God's nets, by which he catches the wicked in their own malice.
(k) So that none of them escape.
John Gill
141:10 Let the wicked fall into their own nets,.... Which they have laid for others, as they very often do; see Ps 7:15; or "into his net" (k), either Saul into his own net, and others with him, so Kimchi and Ben Melech; or the wicked into the net which God has laid for them; see Ezek 12:13;
whilst that I withal escape; or "whilst I together escape", or "pass over" (l); that is, while he, together with his companions, passed over the net laid; or,
"till I pass over safe and sound,''
will all mine, as Noldius (m); not only pass over and escape the snares of the wicked, but pass out of this world into a state of happiness and glory in another.
(k) "in retiacula ejus", Pagninus, Montanus; "in retia ejus", Vatablus, Cocceius; so Ainsworth. (l) "simul transeam", Montanus, Vatablus, Musculus; "una cum meis transiturus sum", Piscator. (m) Concord. Partic. Ebr. Chald. p. 363. No. 1279. so Michaelis.
140:10140:10: Անկցին ՚ի ցա՛նցս նորա մեղաւորք, միայն եմ ես մինչեւ ուր անցից[7718]։ Տունք. ժ̃։[7718] Ոմանք.Եմ ես մինչեւ անցից։
[9] Թող մեղաւորները նրա ցանցերն ընկնեն, եւ միայն ես անցնեմ գնամ:
10 Ամբարիշտները իրենց ցանցերուն մէջ պիտի իյնան, Մինչ միայն ես անվնաս պիտի անցնիմ։
Անկցին ի ցանցս [818]նորա մեղաւորք, միայն եմ ես`` մինչեւ անցից:

140:10: Անկցին ՚ի ցա՛նցս նորա մեղաւորք, միայն եմ ես մինչեւ ուր անցից[7718]։ Տունք. ժ̃։
[7718] Ոմանք.Եմ ես մինչեւ անցից։
[9] Թող մեղաւորները նրա ցանցերն ընկնեն, եւ միայն ես անցնեմ գնամ:
10 Ամբարիշտները իրենց ցանցերուն մէջ պիտի իյնան, Մինչ միայն ես անվնաս պիտի անցնիմ։
zohrab-1805▾ eastern-1994▾ western am▾
140:10140:10 Падут нечестивые в сети свои, а я перейду.
140:11 אִ֥ישׁ ʔˌîš אִישׁ man לָשֹׁון֮ lāšôn לָשֹׁון tongue בַּל־ bal- בַּל not יִכֹּ֪ון yikkˈôn כון be firm בָּ֫ bˈā בְּ in † הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth אִישׁ־ ʔîš- אִישׁ man חָמָ֥ס ḥāmˌās חָמָס violence רָ֑ע rˈāʕ רַע evil יְ֝צוּדֶ֗נּוּ ˈyṣûḏˈennû צוד hunt לְ lᵊ לְ to מַדְחֵפֹֽת׃ maḏḥēfˈōṯ מַדְחֵפָה thrust
10. Let the wicked fall into their own nets, whilst that I withal escape.
140:11. A talkative man will not be guided aright upon the earth. Evils will drag the unjust man unto utter ruin.
140:11. Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow [him].
Let the wicked fall into their own nets, whilst that I withal escape:

140:10 Падут нечестивые в сети свои, а я перейду.
140:11
אִ֥ישׁ ʔˌîš אִישׁ man
לָשֹׁון֮ lāšôn לָשֹׁון tongue
בַּל־ bal- בַּל not
יִכֹּ֪ון yikkˈôn כון be firm
בָּ֫ bˈā בְּ in
הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
אִישׁ־ ʔîš- אִישׁ man
חָמָ֥ס ḥāmˌās חָמָס violence
רָ֑ע rˈāʕ רַע evil
יְ֝צוּדֶ֗נּוּ ˈyṣûḏˈennû צוד hunt
לְ lᵊ לְ to
מַדְחֵפֹֽת׃ maḏḥēfˈōṯ מַדְחֵפָה thrust
140:11. A talkative man will not be guided aright upon the earth. Evils will drag the unjust man unto utter ruin.
140:11. Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow [him].
ru▾ bhs-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾