Սաղմոս / Psalms - 40 |

Text:
< PreviousՍաղմոս - 40 Psalms - 40Next >


jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Этот псалом написан во время гонений от Авессалома, на что указывает исповедание Давидом своей греховности пред Богом (5: ст.) и особенно указание на измену человека, близкого ему (10: ст.), под которым нужно разуметь Ахитофела.

Да укрепит Господь того, кто помнит и заботится о нищем и убогом (2-4). Оставленный во время болезни я молился к Господу о помиловании. Враги много злорадствовали надо мною; меня покинул даже мой друг (5-10). Исцели меня, Господи, не дай врагу восторжествовать надо мною, поставь меня на веки пред собою (11-13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God's kindness and truth have often been the support and comfort of the saints when they have had most experience of man's unkindness and treachery. David here found them so, upon a sick-bed; he found his enemies very barbarous, but his God very gracious. I. He here comforts himself in his communion with God under his sickness, by faith receiving and laying hold of God's promises to him (ver. 1-3) and lifting up his heart in prayer to God, ver. 4. II. He here represents the malice of his enemies against him, their malicious censures of him, their spiteful reflections upon him, and their insolent conduct towards him, ver. 5-9. III. He leaves his case with God, not doubting but that he would own and favour him (ver. 10-12), and so the psalm concludes with a doxology, ver. 13. Is any afflicted with sickness? let him sing the beginning of this psalm. Is any persecuted by enemies? let him sing the latter end of it; and we may any of us, in singing it, meditate upon both the calamities and comforts of good people in this world.
Adam Clarke: Commentary on the Bible - 1831
The blessedness of the man who is merciful to the poor, Psa 41:1-3. The psalmist complains of his enemies, and prays for support, Psa 41:4-10; and blesses God for having heard his prayer, and preserved him from his adversaries, Psa 41:11, Psa 41:12. A fine doxology closes the Psalm, Psa 41:13.
The title as before. The Syriac says it was "A Psalm of David, when he appointed overseers to take care of the poor." The Arabic says, "It is a prophecy concerning the incarnation; and also of the salutation of Judas." It appears to me to have been written on the same occasion as the three former, and to relate to David's malady and cure, and the evil treatment he had from his enemies during his affliction. Our Lord, by accommodation, applies the ninth verse to the treachery of Judas, Joh 13:18; but as to any other direct reference to Christ, or his history, I believe the Psalm has none.
Albert Barnes: Notes on the Bible - 1834
41:0: This psalm, ascribed to David, has, in its general design and spirit, a strong resemblance to Ps. 38. The occasion on which it was composed is not certainly known; but, like that, it seems to have been when the author was suffering under bodily sickness, not improbably brought on him by mental sorrows caused by the ingratitude of his friends, or by those nearly related to him in life. it is certain that his bodily sufferings were either caused or aggravated by the neglect of his friends; by their cold treatment of him; by their ingratitude toward him; by the reports which they circulated in regard to him. See Psa 38:11-12; compare Psa 41:5-9. It was this unkindness certainly which greatly increased his suffering, and which probably gave occasion to the psalm. Who the persons were that thus treated him with neglect and coldness cannot now be ascertained; nor is it necessary to know who they were in order to appreciate the meaning and the beauty of the psalm. Their conduct is so accurately and so feelingly described, that it would be no particular advantage to be made acquainted with their names.
The case, therefore, in the psalm is that of one who is sick; who is forsaken by his friends; who is subjected to unkind remarks alike when they are with him and when absent from him; of one, therefore, whose only refuge is God, and who looks to him for sympathy.
According to this view, the psalm may be conveniently divided into four parts:
I. The psalmist dwells on the blessed character of one who does show compassion or kindness to the poor and the suffering; the blessedness of the man who is merciful, Psa 41:1-3. This is evidently a reflection forced upon him by the opposite conduct of those whom he supposed he might have regarded as his friends, and to whom he had a right to look for sympathy and kindness. In his own mind, therefore, he contrasts their actual conduct with the character of the truly kind and merciful man, and is led, in few words, to describe the happiness which would follow if proper kindness were shown to the poor and the afflicted. He says that the effect of such conduct would be:
(a) that the Lord would deliver such an one in the time of trouble, Psa 41:1;
(b) that the Lord would preserve him alive, Psa 41:2;
(c) that he would be blessed upon the earth, Psa 41:2;
(d) that the Lord would not deliver him to the will of his enemies, Psa 41:2;
(e) that he would strengthen him on the bed of languishing, and would make his bed in his sickness, Psa 41:3.
II. An appeal to God for mercy, and for restoration to health, with an humble confession that it was for his own sin that he was suffering; and with a purpose not to attempt to justify himself, or to say that he had not deserved this at the hand of God, Psa 41:4. He makes no complaint of God, much as he had occasion to complain of his friends.
III. A statement in regard to the manner in which he had been treated in his sickness, Psa 41:5-9.
(a) His enemies took occasion to speak evil of him, and to utter the wish, in a manner which would be most painful to a sufferer, that he might die, and that his name might perish, Psa 41:5.
(b) If they came to see him in his sickness, instead of speaking words of kindness and comfort, they spoke only "vain" and unmeaning words; they sought occasion to gratify their own malignity by finding something in his manner, or in his language, which they could repeat to his disadvantage, Psa 41:6.
(c) All that hated him took occasion now to conspire against him, to lay together all that they individually knew or could say that would be injurious to him, and to urge their individual causes of complaint against him in a general statement in regard to his character, Psa 41:7.
(d) They especially sought to injure him by reporting that a disease clave to him which was the result of sin, perhaps of an irregular life, and that there was no prospect that he would be again restored to health; that the hand of God was upon him, and that he must sink to the grave, Psa 41:8.
(e) All this was aggravated by the fact that his own familiar friend, some one who had enjoyed his confidence, and had partaken of the hospitality of his table, had abused his friendship, and was found among his detractors and calumniators, Psa 41:9.
IV. An earnest invocation of the mercy of God, and an expression of the confident assurance of his favor, closes the psalm, Psa 41:10-13.
This psalm, like Ps. 38, which it so much resembles, is one that will be always eminently useful to those who are visited with sickness, and who, at the same time, are deprived of the sympathy in their sufferings which the afflicted so much need and desire, and who, instead of sympathy, are subjected to detraction and calumny - their enemies taking advantage of their condition to circulate unfavorable reports in regard to them, and their heretofore professed friends withdrawing from them, and uniting with their calumniators and detractors. Such cases may not be very common in the world, but they occur with sufficient frequency to make it proper that, in a book claiming to be inspired, and designed to be adapted to all times and all classes of people, they should be referred to, and that we should be told what is the true source of consolation in such troubles. Indeed, a book professing to come from God would be defective in the highest degree if such a case were not provided for, and if suitable instructions for such an occasion had not been furnished by precept, or example, or both. On the phrase in the title, "To the chief Musician," see the notes on the title to Psa 4:1-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 41:1, The recompence of the charitable; Psa 41:4, David complains of his enemies' treachery; Psa 41:10, He flees to God for succour.
Carl Friedrich Keil and Franz Delitzsch

Complaint of a Sufferer of Being Surrounded by Hostile and Treacherous Persons
After a Psalm with אשׁרי follows one beginning with אשׁרי; so that two Psalms with אשׁרי close the First Book of the Psalms, which begins with אשׁרי. Ps 41:1-13 belongs to the time of the persecution by Absalom. Just as the Jahve- Ps 39:1-13 forms with the Elohim- Ps 62:1-12 a coherent pair belonging to this time, so does also the Jahve- Ps 41:1-13 with the Elohim-Psalm 55. These two Psalms have this feature in common, viz., that the complaint concerning the Psalmist's foes dwells with especial sadness upon some faithless bosom-friend. In Ps 41:1-13 David celebrates the blessing which accompanies sincere sympathy, and depicts the hostility and falseness which he himself experiences in his sickness, and more especially from a very near friend. It is the very same person of whom he complains in Ps 55, that he causes him the deepest sorrow - no ideal character, as Hengstenberg asserts; for these Psalms have the most distinctly impressed individual physiognomy of the writer's own times. In Ps 55 the poet wishes for the wings of a dove, in order that, far away from the city, he might seek for himself a safe spot in the wilderness; for in the city deceit, violence, and mischief prevail, and the storm of a wide-spread conspiracy is gathering, in which he himself sees his most deeply attached friend involved. We need only supplement what is narrated in the second Book of Samuel by a few features drawn from these two Psalms, and these Psalms immediately find a satisfactory explanation in our regarding the time of their composition as the period of Absalom's rebellion. The faithless friend is that Ahithophel whose counsels, according to 2Kings 16:23, had with David almost the appearance of being divine oracles. Absalom was to take advantage of a lingering sickness under which his father suffered, in order to play the part of the careful and impartial judge and to steal the heart of the men of Israel. Ahithophel supported him in this project, and in four years after Absalom's reconciliation with his father the end was gained. These four years were for David a time of increasing care and anxiety; for that which was planned cannot have remained altogether concealed from him, but he had neither the courage nor the strength to smother the evil undertaking in the germ. His love for Absalom held him back; the consciousness of his own deed of shame and bloodshed, which was now notorious, deprived him of the alacrity essential to energetic interference; and the consciousness of the divine judgments, which ought to follow his sin, must have determined him to leave the issue of the conspiracy that was maturing under his very eyes entirely to the compassion of his God, without taking any action in the matter himself. From the standpoint of such considerations, Ps 41:1-13 and 55 lose every look of being alien to the history of David and his times. One confirmation of their Davidic origin is the kindred contents of Ps 28:1-9.
Jesus explains (Jn 13:18) that in the act of Judas Iscariot Ps 41:10 is fulfilled, ὁ τρώγων μετ ̓ ἐμοῦ τὸν ἄρτον, ἐπῆρεν ἐπ ̓ ἐμε ̓ τὴν πτέρναν αὐτοῦ (not following the lxx), and Jn 17:12; Acts 1:16 assume in a general way that the deed and fate of the traitor are foretold in the Old Testament Scriptures, viz., in the Davidic Psalms of the time of Absalom - the treachery and the end of Ahithophel belong to the most prominent typical features of David's affliction in this second stage of persecution (vid., Hofmann, Weissagung und Erf@fcllung, ii. 122).
John Gill
INTRODUCTION TO PSALM 41
To the chief Musician, a Psalm of David. In this psalm is a prophecy concerning Christ, and concerning Judas Iscariot, as runs part of the title in the Syriac version; and in the Arabic version it is called a prophecy concerning the incarnation, and the salutation of Judas; and certain it is that Ps 41:9 is to be understood of him, and of his betraying Christ into the hands of his enemies, since it is cited and applied to him by our Lord himself, Jn 13:18; so that having such a sure rule of interpretation, we may safely venture to explain the whole psalm of Christ, which treats both of his humiliation and exaltation; for it neither agrees with David wholly, nor with Hezekiah, to whom some ascribe it, as Theodoret remarks.
40:140:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. Խ։
1 Այսուհետեւ՝ սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
Ի կատարած. Սաղմոս Դաւթի:

40:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. Խ։
1 Այսուհետեւ՝ սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
zohrab-1805▾ eastern-1994▾ western am▾
40:040:1 Начальнику хора. Псалом Давида.
40:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
40:1 לַ֝ ˈla לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail לְ lᵊ לְ to דָוִ֥ד ḏāwˌiḏ דָּוִד David מִזְמֹֽור׃ mizmˈôr מִזְמֹור psalm קַוֹּ֣ה qawwˈō קוה wait for קִוִּ֣יתִי qiwwˈîṯî קוה wait for יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֵּ֥ט yyˌēṭ נטה extend אֵ֝לַ֗י ˈʔēlˈay אֶל to וַ wa וְ and יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear שַׁוְעָתִֽי׃ šawʕāṯˈî שַׁוְעָה cry
40:1. pro victoria canticum DavidUnto the end, a psalm for David himself.
For the Chief Musician. A Psalm of David.
40:1. Unto the end. A Psalm of David himself. I have waited expectantly for the Lord, and he was attentive to me.
40:1. To the chief Musician, A Psalm of David. I waited patiently for the LORD; and he inclined unto me, and heard my cry.
[235] KJV Chapter [41] To the chief Musician, A Psalm of David:

40:1 Начальнику хора. Псалом Давида.
40:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
40:1
לַ֝ ˈla לְ to
הַ the
מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail
לְ lᵊ לְ to
דָוִ֥ד ḏāwˌiḏ דָּוִד David
מִזְמֹֽור׃ mizmˈôr מִזְמֹור psalm
קַוֹּ֣ה qawwˈō קוה wait for
קִוִּ֣יתִי qiwwˈîṯî קוה wait for
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֵּ֥ט yyˌēṭ נטה extend
אֵ֝לַ֗י ˈʔēlˈay אֶל to
וַ wa וְ and
יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear
שַׁוְעָתִֽי׃ šawʕāṯˈî שַׁוְעָה cry
40:1. pro victoria canticum David
Unto the end, a psalm for David himself.
For the Chief Musician. A Psalm of David.
40:1. Unto the end. A Psalm of David himself. I have waited expectantly for the Lord, and he was attentive to me.
40:1. To the chief Musician, A Psalm of David. I waited patiently for the LORD; and he inclined unto me, and heard my cry.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:1: Blessed is he that considereth - God is merciful; he will have man to resemble him: as far as he is merciful, feels a compassionate heart, and uses a benevolent hand, he resembles his Maker; and the mercy he shows to others God will show to him. But it is not a sudden impression at the sight of a person in distress, which obliges a man to give something for the relief of the sufferer, that constitutes the merciful character. It is he who considers the poor; who endeavors to find them out; who looks into their circumstances; who is in the habit of doing so; and actually, according to his power and means, goes about to do good; that is the merciful man, of whom God speaks with such high approbation, and to whom he promises a rich reward.
Albert Barnes: Notes on the Bible - 1834
41:1: Blessed is he - See the notes at Psa 1:1. Literally, "Oh the blessings of him that considers the poor." The object is to describe the advantages of doing what is here said; or the excellence of the spirit which would be manifested in such a case, and the effect which this would have on his own happiness. These happy effects are described in the remainder of this verse, and in the two following verses.
That considereth - The word used here - from שׂכל ś â kal - means properly to look at, to behold; then, to be prudent or circumspect; then, to attend to; and then in general to act prudently, wisely, intelligently, in any case. Here it means to attend to; to show an interest in; to care for. The idea is that of not neglecting; not passing by; not being indifferent to; not being hard-hearted and uncharitable toward.
The poor - Margin, "the weak," or "the sick." The word used in the Hebrew - דל dal - means properly something hanging or swinging, as of pendulous boughs or branches; and then, that which is weak, feeble, powerless. Thus it comes to denote those who are feeble and helpless either by poverty or by disease, and is used with a general reference to those who are in slow or humble condition, and who need the aid of others. The statement here is of a general nature - that he is blessed who shows proper sympathy for all of that class: for those who need the sympathy of others from any cause - poverty, sickness, a low condition, or trouble. The particular thing here referred to was a case of sickness; where one was borne down by disease, perhaps brought on by mental sorrow, and when he particularly needed the sympathy of his friends. See Psa 41:5-8.
The Lord will deliver him in time of trouble - Margin, as in Hebrew: "in the day of evil." This is the first happy effect or result of showing proper sympathy with others in their troubles. It is a statement of the general principle that the Lord will deal with us as we do with others. See this principle stated and illustrated in Psa 18:24-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:1: (Title), This Psalm is supposed to have been written on the same occasion as the three former; and to relate to David's affliction, and the evil treatment he received from his enemies during its continuance.
Blessed: Psa 112:9; Deu 15:7-11; Job 29:12-16, Job 31:16-20; Pro 14:21, Pro 19:17; Ecc 11:1, Ecc 11:2; Isa 58:7-11; Mar 14:7; Luk 14:13, Luk 14:14; Co2 9:8-14; Gal 2:10
the poor: or, the weak, or sick, Mat 25:34-39; Act 20:35; Th1 5:14
Lord: Psa 34:19, Psa 37:26, Psa 37:39, Psa 37:40; Heb 6:10; Jam 2:13
time of trouble: Heb. the day of evil, Psa 37:19; Pro 16:14; Ecc 12:1; Rev 3:10
Carl Friedrich Keil and Franz Delitzsch
41:1
(Heb.: 41:2-4) The Psalm opens by celebrating the lot, so rich in promises, of the sympathetic man. דּל is a general designation of the poor (e.g., Ex 30:15), of the sick and weakly (Gen 41:19), of the sick in mind (2Kings 13:4), and of that which outwardly or inwardly is tottering and consequently weak, frail. To show sympathising attention, thoughtful consideration towards such an one (השׂכּיל אל as in Neh 8:13, cf. על Prov 17:20) has many promises. The verb חיּה, which elsewhere even means to call to life again (Ps 71:20), in this instance side by side with preserving, viz., from destruction, has the signification of preserving life or prolonging life (as in Ps 30:4; Ps 22:30). The Pual אשּׁר signifies to be made happy (Prov 3:18), but also declaratively: to be pronounced happy (Is 9:15); here, on account of the בּארץ that stands with it, it is the latter. The Chethb יעשּׁר sets forth as an independent promise that which the Ker ואשּׁר joins on to what has gone before as a consequence. אל, Ps 41:3 (cf. Ps 34:6 and frequently), expresses a negative with full sympathy in the utterance. נתן בּנפשׁ as in Ps 27:12. The supporting in Ps 41:4 is a keeping erect, which stops or arrests the man who is sinking down into death and the grave. דּוי (= davj, similar form to שׁמי, מעי, but wanting in the syllable before the tone) means sickness. If Ps 41:4 is understood of the supporting of the head after the manner of one who waits upon the sick (cf. Song 2:6), then Ps 41:4 must, with Mendelssohn and others, be understood of the making of the couch or bed. But what then is neat by the word לך? משׁכּב is a sick-bed in Ex 21:18 in the sense of being bedridden; and הפכתּ (cf. Ps 30:12) is a changing of it into convalescence. By כל־משׁכבו is not meant the constant lying down of such an one, but the affliction that casts him down, in all its extent. This Jahve turns or changes, so often as such an one is taken ill (בחליו, at his falling sick, parallel with דוי על־ערשׂ דוי htiw). He gives a complete turn to the "sick-bed" towards recovery, so that not a vestige of the sickness remains behind.
Geneva 1599
41:1 "To the chief Musician, A Psalm of David." Blessed [is] he that (a) considereth the poor: the LORD will deliver him in time of trouble.
(a) Not condemning him as accused whom God visits, knowing that there are various reasons why God lays his hand on us, yea and afterwards he restores us.
John Gill
41:1 Blessed is he that considereth the poor,.... Not the poor of the world in common, nor poor saints in particular, but some single poor man; for the word is in the singular number, and designs our Lord Jesus Christ, who, in Ps 40:17, is said to be "poor and needy": and so read the Septuagint, Vulgate Latin, and Ethiopic versions here; who became poor for our sakes, that we might be enriched by his poverty; being born of poor parents, educated in a mean manner, and in public life was ministered to by others: the word (q) here used signifies one that is attenuated, weak, and exhausted either of his substance or strength, or both; as Christ was in his state of humiliation, when he was emptied of his riches, and, though Lord of all, had not where to lay his head; and whose strength was dried up like a potsherd, when he suffered on the cross; and indeed at best he was encompassed with weaknesses and infirmities: and in this his low estate he is to be wisely considered, or attended to with wisdom and understanding; and he may be said wisely to consider him, who considers how great a person he is, that came into such a low estate for us; not a mere man, but above angels and men, that has all the perfections of deity in him, is the eternal Son of God, truly and properly God, and the Creator of all things, and Governor of the universe; which consideration will engage to and encourage faith and hope in him, lead to adore his wonderful grace, and to admire his condescension and humility in becoming poor and weak; as also who considers that the poverty of Christ was for our sakes, and that we might be made rich with the riches of grace and glory; and considers it so as not to be offended with it; see Mt 11:6; and which may serve to support us under all meanness and infirmity, and in whatsoever estate saints may come into; and likewise who considers him in his offices which he exercised in that his estate as the apostle and high priest of our profession; and him in his exalted state in heaven; see Heb 12:3; in a word, he wisely considers him, who believes in him as his Saviour, prizes him as the pearl of great price, cleaves close unto him, and follows him wherever he goes; who desires to know more of him, is concerned for his honour, interest, kingdom and glory, and pities his poor members, and freely and bountifully communicates to them; and so the Targum,
"blessed is the man that wisely considers the afflictions of the poor, that he may have mercy on him;''
and such an one is an happy man, and the following things said of him prove him to be so;
the Lord will deliver him in time of trouble: or "in the evil day" (r); out of all his trouble, temporal and spiritual, of body and soul; in every time of affliction, private and personal; or in a time of public calamity; perhaps reference may be had to the time of Jerusalem's destruction, which was a time of great tribulation, Mt 24:21; when those who did not consider Christ in his poor and low estate, but despised and rejected him, were destroyed; and such as did were saved from that calamity: and it may also include the day of judgment, which is the evil day, unto which the wicked are reserved, and when they will be punished with everlasting destruction; but then those that consider Christ, and believe in him, will be saved from wrath. Some (s) take these words, with what follows in the two next verses, as a prayer, and as delivered by him that visits the sick, for his comfort; and so Joseph Kimchi interprets it of an honourable man visiting a sick man, and instructing and comforting him with such words as these, that "the Lord will deliver him", &c.
(q) "tenuem", Montanus, Cocceius; "attenuatum", Junius & Tremellius, Piscator; "the poor weakling", Ainsworth. (r) "in die mala", V. L. Pagninus, Montanus, Musculus. (s) Vid. R. David Kimchium in loc.
Robert Jamieson, A. R. Fausset and David Brown
41:1 The Psalmist celebrates the blessedness of those who compassionate the poor, conduct strongly contrasted with the spite of his enemies and neglect of his friends in his calamity. He prays for God's mercy in view of his ill desert, and, in confidence of relief, and that God will vindicate his cause, he closes with a doxology. (Ps 41:1-13)
God rewards kindness to the poor (Prov 19:17). From Ps 41:2, Ps 41:11 it may be inferred that the Psalmist describes his own conduct.
poor--in person, position, and possessions.
40:240:2: Երանի որ խորհի զաղքատն եւ զտնանկ, յաւուր չարի փրկէ՛ զնա Տէր[6876]։ [6876] Ոմանք.Յաւուր չարէ փրկէ զնա։
2 Երանի նրան, ով մտածում է աղքատի ու տնանկի մասին. փորձանքի օրը Տէրը կը փրկի նրան:
41 Երանի՜ անոր, որ աղքատին հոգ կը տանի։Նեղութեան օրը Տէրը պիտի փրկէ զանիկա։
Երանի՛ որ խորհի զաղքատն եւ զտնանկն, յաւուր չարի փրկէ զնա Տէր:

40:2: Երանի որ խորհի զաղքատն եւ զտնանկ, յաւուր չարի փրկէ՛ զնա Տէր[6876]։
[6876] Ոմանք.Յաւուր չարէ փրկէ զնա։
2 Երանի նրան, ով մտածում է աղքատի ու տնանկի մասին. փորձանքի օրը Տէրը կը փրկի նրան:
41 Երանի՜ անոր, որ աղքատին հոգ կը տանի։Նեղութեան օրը Տէրը պիտի փրկէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
40:140:2 Блажен, кто помышляет о бедном [и нищем]! В день бедствия избавит его Господь.
40:2 μακάριος μακαριος blessed; prosperous ὁ ο the συνίων συνιημι comprehend ἐπὶ επι in; on πτωχὸν πτωχος bankrupt; beggarly καὶ και and; even πένητα πενης poor ἐν εν in ἡμέρᾳ ημερα day πονηρᾷ πονηρος harmful; malignant ῥύσεται ρυομαι rescue αὐτὸν αυτος he; him ὁ ο the κύριος κυριος lord; master
40:2 וַ wa וְ and יַּעֲלֵ֤נִי׀ yyaʕᵃlˈēnî עלה ascend מִ mi מִן from בֹּ֥ור bbˌôr בֹּור cistern שָׁאֹון֮ šāʔôn שָׁאֹון waste מִ mi מִן from טִּ֪יט ṭṭˈîṭ טִיט clay הַ ha הַ the יָּ֫וֵ֥ן yyˈāwˌēn יָוֵן sediment וַ wa וְ and יָּ֖קֶם yyˌāqem קום arise עַל־ ʕal- עַל upon סֶ֥לַע sˌelaʕ סֶלַע rock רַגְלַ֗י raḡlˈay רֶגֶל foot כֹּונֵ֥ן kônˌēn כון be firm אֲשֻׁרָֽי׃ ʔᵃšurˈāy אָשׁוּר step
40:2. beatus qui cogitat de paupere in die mala salvabit eum DominusBlessed is he that understandeth concerning the needy and the poor: the Lord will deliver him in the evil day.
1. Blessed is he that considereth the poor: the LORD will deliver him in the day of evil.
40:2. And he heard my prayers and he led me out of the pit of misery and the quagmire. And he stationed my feet upon a rock, and he directed my steps.
40:2. He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, [and] established my goings.
Blessed [is] he that considereth the poor: the LORD will deliver him in time of trouble:

40:2 Блажен, кто помышляет о бедном [и нищем]! В день бедствия избавит его Господь.
40:2
μακάριος μακαριος blessed; prosperous
ο the
συνίων συνιημι comprehend
ἐπὶ επι in; on
πτωχὸν πτωχος bankrupt; beggarly
καὶ και and; even
πένητα πενης poor
ἐν εν in
ἡμέρᾳ ημερα day
πονηρᾷ πονηρος harmful; malignant
ῥύσεται ρυομαι rescue
αὐτὸν αυτος he; him
ο the
κύριος κυριος lord; master
40:2
וַ wa וְ and
יַּעֲלֵ֤נִי׀ yyaʕᵃlˈēnî עלה ascend
מִ mi מִן from
בֹּ֥ור bbˌôr בֹּור cistern
שָׁאֹון֮ šāʔôn שָׁאֹון waste
מִ mi מִן from
טִּ֪יט ṭṭˈîṭ טִיט clay
הַ ha הַ the
יָּ֫וֵ֥ן yyˈāwˌēn יָוֵן sediment
וַ wa וְ and
יָּ֖קֶם yyˌāqem קום arise
עַל־ ʕal- עַל upon
סֶ֥לַע sˌelaʕ סֶלַע rock
רַגְלַ֗י raḡlˈay רֶגֶל foot
כֹּונֵ֥ן kônˌēn כון be firm
אֲשֻׁרָֽי׃ ʔᵃšurˈāy אָשׁוּר step
40:2. beatus qui cogitat de paupere in die mala salvabit eum Dominus
Blessed is he that understandeth concerning the needy and the poor: the Lord will deliver him in the evil day.
1. Blessed is he that considereth the poor: the LORD will deliver him in the day of evil.
40:2. And he heard my prayers and he led me out of the pit of misery and the quagmire. And he stationed my feet upon a rock, and he directed my steps.
40:2. He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, [and] established my goings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4. Означенные стихи изображают положение Давида еще до его бегства из Иерусалима, в то время, когда он физически был нездоров и когда постепенно оставляли его друзья, а подготовлявшееся восстание Авессалома разрасталось. Тогда-то на себе самом он испытывает, насколько тяжело положение одинокого страдальца, как дорого ему сочувствие от других людей и насколько высока добродетель - сострадание. Поэтому Давид молит Бога ниспослать "блаженство" - награду тем, кто сочувствует и помогает всякому больному и нуждающемуся. "Да избавит их Господь, - молит Давид, - от несчастий, от врагов и сделает счастливою их жизнь, да поможет им в болезнях пославши выздоровление ("ты изменишь все ложе его в болезни его" - перевернешь ложе болезни на ложе здоровья).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Promises to Those Who Consider the Poor.

1 Blessed is he that considereth the poor: the LORD will deliver him in time of trouble. 2 The LORD will preserve him, and keep him alive; and he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies. 3 The LORD will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness. 4 I said, LORD, be merciful unto me: heal my soul; for I have sinned against thee.
In these verses we have,
I. God's promises of succour and comfort to those that consider the poor; and,
1. We may suppose that David makes mention of these with application either, (1.) To his friends, who were kind to him, and very considerate of his case, now that he was in affliction: Blessed is he that considers poor David. Here and there he met with one that sympathized with him, and was concerned for him, and kept up his good opinion of him and respect for him, notwithstanding his afflictions, while his enemies were so insolent and abusive to him; on these he pronounced this blessing, not doubting but that God would recompense to them all the kindness they had done him, particularly when they also came to be in affliction. The provocations which his enemies gave him did but endear his friends so much the more to him. Or, (2.) To himself. He had the testimony of his conscience for him that he had considered the poor, that when he was in honour and power at court he had taken cognizance of the wants and miseries of the poor and had provided for their relief, and therefore was sure God would, according to his promise, strengthen and comfort him in his sickness.
2. We must regard them more generally with application to ourselves. Here is a comment upon that promise, Blessed are the merciful, for they shall obtain mercy. Observe, (1.) What the mercy is which is required of us. It is to consider the poor or afflicted, whether in mind, body, or estate. These we are to consider with prudence and tenderness; we must take notice of their affliction and enquire into their state, must sympathize with them and judge charitably concerning them. We must wisely consider the poor; that is, we must ourselves be instructed by the poverty and affliction of others; it must be Maschil to us, that is the word here used. (2.) What the mercy is that is promised to us if we thus show mercy. He that considers the poor (if he cannot relieve them, yet he considers them, and has a compassionate concern for them, and in relieving them acts considerately and with discretion) shall be considered by his God: he shall not only be recompensed in the resurrection of the just, but he shall be blessed upon the earth This branch of godliness, as much as any, has the promise of the life that now is and is usually recompensed with temporal blessings. Liberality to the poor is the surest and safest way of thriving; such as practise it may be sure of seasonable and effectual relief from God, [1.] In all troubles: He will deliver them in the day of evil, so that when the times are at the worst it shall go well with them, and they shall not fall into the calamities in which others are involved; if any be hidden in the day of the Lord's anger, they shall. Those who thus distinguish themselves from those that have hard hearts God will distinguish from those that have hard usage. Are they in danger? he will preserve and keep them alive; and those who have a thousand times forfeited their lives, as the best have, must acknowledge it as a great favour if they have their lives given them for a prey. He does not say, "They shall be preferred," but, "They shall be preserved and kept alive, when the arrows of death fly thickly round about them." Do their enemies threaten them? God will not deliver them into the will of their enemies; and the most potent enemy we have can have no power against us but what is given him from above. The good-will of a God that loves us is sufficient to secure us from the ill-will of all that hate us, men and devils; and that good-will we may promise ourselves an interest in if we have considered the poor and helped to relieve and rescue them. [2.] Particularly in sickness (v. 3): The Lord will strengthen him, both in body and mind, upon the bed of languishing, on which he had long lain sick, and he will make all his bed--a very condescending expression, alluding to the care of those that nurse and tend sick people, especially of mothers for their children when they are sick, which is to make their beds easy for them; and that bed must needs be well made which God himself has the making of. He will make all his bed from head to foot, so that no part shall be uneasy; he will turn his bed (so the word is), to shake it up and make it very easy; or he will turn it into a bed of health. Note, God has promised his people that he will strengthen them, and make them easy, under their bodily pains and sicknesses. He has not promised that they shall never be sick, nor that they shall not lie long languishing, nor that their sickness shall not be unto death; but he has promised to enable them to bear their affliction with patience, and cheerfully to wait the issue. The soul shall by his grace be made to dwell at ease when the body lies in pain.
II. David's prayer, directed and encouraged by these promises (v. 4): I said, Heal my soul. It is good for us to keep some account of our prayers, that we may not unsay, in our practices, any thing that we said in our prayers. Here is, 1. His humble petition: Lord be merciful to me. He appeals to mercy, as one that knew he could not stand the test of strict justice. The best saints, even those that have been merciful to the poor, have not made God their debtor, but must throw themselves on his mercy. When we are under the rod we must thus recommend ourselves to the tender mercy of our God: Lord, heal my soul. Sin is the sickness of the soul; pardoning mercy heals it; renewing grace heals it; and this spiritual healing we should be more earnest for than for bodily health. 2. His penitent confession: "I have sinned against thee, and therefore my soul needs healing. I am a sinner, a miserable sinner; therefore, God be merciful to me," Luke xviii. 13. It does not appear that this has reference to any particular gross act of sin, but, in general, to his many sins of infirmity, which his sickness set in order before him, and the dread of the consequences of which made him pray, Heal my soul.
Adam Clarke: Commentary on the Bible - 1831
41:2: The Lord will preserve him, and keep him alive - It is worthy of remark, that benevolent persons, who consider the poor, and especially the sick poor; who search cellars, garrets, back lanes, and such abodes of misery, to find them out, (even in the places where contagion keeps its seat), very seldom fall a prey to their own benevolence. The Lord, in an especial manner, keeps them alive, and preserves them; while many, who endeavor to keep far from the contagion, are assailed by it, and fall victims to it. God loves the merciful man.
Albert Barnes: Notes on the Bible - 1834
41:2: The Lord will preserve him, and keep him alive - This is a farther statement of the same principle, and it refers to a general, not a universal rule in the divine administration, that acts of piety will be partially rewarded on the earth; or that the divine favor will be shown to those who deal kindly with others. This principle is often referred to in the Scriptures. See Psa 1:3, note; Psa 37:3-4, note; Psa 37:11, note; Psa 37:23-26, note; Psa 37:37, note; compare Mat 5:5; Ti1 4:8. The par ticular application here is, that if any one showed kindness to him that was sick or enfeebled by disease, he might expect that God would interpose in his case under similar circumstances, and would "preserve" him, or "keep him alive." Of course this is to be regarded as a statement made under the general principle. It is not to be interpreted as teaching that this would be universally true, or that he who did this would never die, but the meaning is, that he might look for special divine aid and favor, when he in turn should be sick.
And he shall be blessed upon the earth - This is in accordance with the doctrine noticed above, and so often referred to in the Psalms and elsewhere, that the effect of religion will be to promote happiness and prosperity in this life.
And thou wilt not deliver him unto the will of his enemies - Margin: "Do not thou deliver." The margin, perhaps, expresses most correctly the sense of the original, but still it is an expression of the confident belief of the psalmist that this will not occur; a belief expressed here rather in the form of a prayer than of a direct assertion. The idea is, that he would find God to be a defender and a helper when he was attacked by his foes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:2: preserve: Psa 33:19, Psa 91:3-7; Jer 45:4, Jer 45:5
blessed: Psa 128:1-6; Ti1 4:8
thou wilt not: or, do not thou, Psa 27:12, Psa 37:32, Psa 37:33, Psa 140:8, Psa 140:9
John Gill
41:2 The Lord will preserve him and keep him alive,.... Amidst a thousand deaths, to which he is exposed for making a profession of his faith in Christ; see 2Cor 1:10; or this may refer to his spiritual life, which is hid and preserved in Christ, in whom he believes; and is safe and secure; because Christ lives he shall live also, and shall never die the second death, nor be hurt by it, but shall have everlasting life;
and he shall be blessed upon the earth; with temporal blessings; for whatever he has, be it more or less, he has it with the blessing of God, and as a blessing of the covenant, and in love, and so is a blessing indeed: and with spiritual blessings; with peace, pardon, righteousness, and a right and title to eternal glory and happiness; and he will be blessed in the new earth, in which righteousness will dwell, and where he will dwell, live, and reign with Christ a thousand years;
and thou wilt not deliver him into the will of his enemies; not into the will of Satan, that roaring lion who would devour him if he might; nor of wicked men, and furious persecutors, whose wrath the Lord makes to praise him; and the remainder of it is restrained by him; some read these words as a prayer, "do not thou deliver him", &c. see Ps 27:12; so Pagninus, Montanus, Junius and Tremellius, Ainsworth, and others.
Robert Jamieson, A. R. Fausset and David Brown
41:2 shall be blessed--literally, "led aright," or "safely," prospered (Ps 23:3).
upon the earth--or land of promise (Ps 25:13; Ps 27:3-9, &c.).
40:340:3: Տէր փրկէ զնա եւ կեցուցանէ, երանելի՛ առնէ զնա ՚ի վերայ երկրի, եւ ո՛չ մատնէ զնա ՚ի ձեռս թշնամեաց իւրոց։
3 Տէրը կը փրկի ու կը պահպանի նրան, երանելի կը դարձնի երկրի երեսին եւ չի մատնի նրան իր թշնամիների ձեռքը:
2 Տէրը պիտի պահէ ու ապրեցնէ զանիկա, Երանելի պիտի ըլլայ երկրի վրայ Ու թշնամիներուն կամքին պիտի չմատնէ զանիկա։
Տէր փրկէ զնա եւ կեցուցանէ, երանելի առնէ զնա ի վերայ երկրի, եւ ոչ մատնէ զնա ի ձեռս թշնամեաց իւրոց:

40:3: Տէր փրկէ զնա եւ կեցուցանէ, երանելի՛ առնէ զնա ՚ի վերայ երկրի, եւ ո՛չ մատնէ զնա ՚ի ձեռս թշնամեաց իւրոց։
3 Տէրը կը փրկի ու կը պահպանի նրան, երանելի կը դարձնի երկրի երեսին եւ չի մատնի նրան իր թշնամիների ձեռքը:
2 Տէրը պիտի պահէ ու ապրեցնէ զանիկա, Երանելի պիտի ըլլայ երկրի վրայ Ու թշնամիներուն կամքին պիտի չմատնէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
40:240:3 Господь сохранит его и сбережет ему жизнь; блажен будет он на земле. И Ты не отдашь его на волю врагов его.
40:3 κύριος κυριος lord; master διαφυλάξαι διαφυλασσω guard thoroughly / carefully αὐτὸν αυτος he; him καὶ και and; even ζήσαι ζαω live; alive αὐτὸν αυτος he; him καὶ και and; even μακαρίσαι μακαριζω count blessed / prosperous αὐτὸν αυτος he; him ἐν εν in τῇ ο the γῇ γη earth; land καὶ και and; even μὴ μη not παραδῴη παραδιδωμι betray; give over αὐτὸν αυτος he; him εἰς εις into; for χεῖρας χειρ hand ἐχθροῦ εχθρος hostile; enemy αὐτοῦ αυτος he; him
40:3 וַ wa וְ and יִּתֵּ֬ן yyittˈēn נתן give בְּ bᵊ בְּ in פִ֨י׀ fˌî פֶּה mouth שִׁ֥יר šˌîr שִׁיר song חָדָשׁ֮ ḥāḏāš חָדָשׁ new תְּהִלָּ֪ה tᵊhillˈā תְּהִלָּה praise לֵֽ lˈē לְ to אלֹ֫הֵ֥ינוּ ʔlˈōhˌênû אֱלֹהִים god(s) יִרְא֣וּ yirʔˈû ראה see רַבִּ֣ים rabbˈîm רַב much וְ wᵊ וְ and יִירָ֑אוּ yîrˈāʔû ירא fear וְ֝ ˈw וְ and יִבְטְח֗וּ yivṭᵊḥˈû בטח trust בַּ ba בְּ in יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
40:3. Dominus custodiet eum et vivificabit eum et beatus erit in terra et non tradet eum animae inimicorum suorumThe Lord preserve him and give him life, and make him blessed upon the earth: and deliver him not up to the will of his enemies.
2. The LORD will preserve him, and keep him alive, and he shall be blessed upon the earth; and deliver not thou him unto the will of his enemies.
40:3. And he sent a new canticle into my mouth, a song to our God. Many will see, and they will fear; and they will hope in the Lord.
40:3. And he hath put a new song in my mouth, [even] praise unto our God: many shall see [it], and fear, and shall trust in the LORD.
The LORD will preserve him, and keep him alive; [and] he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies:

40:3 Господь сохранит его и сбережет ему жизнь; блажен будет он на земле. И Ты не отдашь его на волю врагов его.
40:3
κύριος κυριος lord; master
διαφυλάξαι διαφυλασσω guard thoroughly / carefully
αὐτὸν αυτος he; him
καὶ και and; even
ζήσαι ζαω live; alive
αὐτὸν αυτος he; him
καὶ και and; even
μακαρίσαι μακαριζω count blessed / prosperous
αὐτὸν αυτος he; him
ἐν εν in
τῇ ο the
γῇ γη earth; land
καὶ και and; even
μὴ μη not
παραδῴη παραδιδωμι betray; give over
αὐτὸν αυτος he; him
εἰς εις into; for
χεῖρας χειρ hand
ἐχθροῦ εχθρος hostile; enemy
αὐτοῦ αυτος he; him
40:3
וַ wa וְ and
יִּתֵּ֬ן yyittˈēn נתן give
בְּ bᵊ בְּ in
פִ֨י׀ fˌî פֶּה mouth
שִׁ֥יר šˌîr שִׁיר song
חָדָשׁ֮ ḥāḏāš חָדָשׁ new
תְּהִלָּ֪ה tᵊhillˈā תְּהִלָּה praise
לֵֽ lˈē לְ to
אלֹ֫הֵ֥ינוּ ʔlˈōhˌênû אֱלֹהִים god(s)
יִרְא֣וּ yirʔˈû ראה see
רַבִּ֣ים rabbˈîm רַב much
וְ wᵊ וְ and
יִירָ֑אוּ yîrˈāʔû ירא fear
וְ֝ ˈw וְ and
יִבְטְח֗וּ yivṭᵊḥˈû בטח trust
בַּ ba בְּ in
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
40:3. Dominus custodiet eum et vivificabit eum et beatus erit in terra et non tradet eum animae inimicorum suorum
The Lord preserve him and give him life, and make him blessed upon the earth: and deliver him not up to the will of his enemies.
40:3. And he sent a new canticle into my mouth, a song to our God. Many will see, and they will fear; and they will hope in the Lord.
40:3. And he hath put a new song in my mouth, [even] praise unto our God: many shall see [it], and fear, and shall trust in the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:3: The Lord will strengthen him - Good, benevolent, and merciful as he is, he must also die: but he shall not die as other men; he shall have peculiar consolations, refreshment, and support, while passing through the valley of the shadow of death.
Thou wilt make all his bed - הפכת haphachta, thou hast turned up, tossed, and shaken it; and thou wilt do so to all his bed - thou wilt not leave one uneasy place in it - not one lump, or any unevenness, to prevent him from sleeping. Thou wilt do every thing, consistently with the accomplishment of the great decree, "Unto dust thou shalt return," to give him ease, refreshment, and rest. We may sum up the privileges of the merciful man:
1. He is generally blessed, Psa 41:1.
2. He will be delivered in the time of trouble, Psa 41:1.
3. He will be preserved by a particular providence, Psa 41:2.
4. He shall be kept alive amidst infection and danger, Psa 41:2.
5. He shall be blessed on the earth in his temporal concerns, Psa 41:2.
6. His enemies shall not be able to spoil or destroy him, Psa 41:2.
7. He shall be strengthened on a bed of languishing, to enable him to bear his afflictions, Psa 41:3.
8. He shall have ease, comfort, and support in his last hours, Psa 41:3.
Albert Barnes: Notes on the Bible - 1834
41:3: The Lord will strengthen him upon the bed of languishing - The word rendered strengthen here means to support; to uphold; to sustain. The idea here is, that God would enable him to bear his sickness, or would impart strength - inward strength - when his body failed, or when but for this aid he must sink under his disease and die. The word rendered languishing means properly languor or sickness; and more generally something sickening; that is, something unclean, unwholesome, nauseating, Job 6:6. The idea here, in accordance with what is stated above, is, that acts of religion will tend to promote our welfare and hap piness in this life; and more particularly that the man who shows favor Psa 41:1 to those who are weak, sick, helpless, will find in turn that God will support him when he is sick. Thus, Psa 18:25, "With the merciful thou wilt show thyself merciful."
Thou wilt make all his bed in his sickness - Margin, as in Hebrew: "turn." So the Septuagint, ἔστρεψας estrepsas. Luther renders it, "Thou dost help him." The idea is, that God will turn his bed or his couch; that is, that he will render favor like turning his couch, or making his bed when he is sick; or, in other words, he will relieve his suffering, and make him comfortable on his bed. It does not mean that he will turn his sickness to health, but that he will relieve and comfort him, as one is relieved and soothed on a sick bed by having his bed made up. This, too, is in accordance with the general sentiment that God will show himself merciful to those who are merciful; kind to those who are kind. On the bed of languishing it will be much to be able to remember that we, in our health, have contributed to the comfort of the sick and the dying.
(a) The recollection itself will do much to impart inward satisfaction then, for we shall then appreciate better than we did when we performed the act the value of this trait of character, and have a deeper sense of gratitude that we have been able to relieve the sufferings of others;
(b) we may believe and trust that God will remember what we have done, and that he will manifest himself to us then as our gracious supporter and our comforter.
It will not be because by our own acts we have merited his favor, but because this is his gracious purpose, and because it is in accordance with his nature thus to bestow kindness on those who have been kind to others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:3: strengthen: Psa 73:26; Kg2 1:6, Kg2 1:16, Kg2 20:5, Kg2 20:6; Co2 4:16, Co2 4:17; Phi 2:26, Phi 2:27
make: Heb. turn
Geneva 1599
41:3 The LORD will strengthen him upon the (b) bed of languishing: thou wilt make all his (c) bed in his sickness.
(b) When for sorrow and grief of mind he calls himself on his bed.
(c) You have restored him in his sick bed and sent him comfort.
John Gill
41:3 The Lord will strengthen him upon the bed of languishing,.... When on a sick bed, or a death bed, where he lies languishing, and ready to expire; when his natural strength, spirits, and heart fail him, then the Lord strengthens him with strength in his soul; and is the strength of his heart, and his portion for ever. The Targum is,
"the Word of the Lord shall help him in his life, and shall appear to him on the bed of his illness, to quicken him;''
thou wilt make all his bed in his sickness; or "all his bed thou hast turned" or "wilt turn in his sickness" (t); meaning not the recovery of him from a bed of sickness to a state of health, which is the sense given by many; much less a turning him from a state of ease and rest into trouble and distress; but making him easy and comfortable on a bed of sickness; which, in a literal sense, is done when a sick person's bed is turned or made, or he is turned upon it from side to side; so the Lord, by the comforts of his Spirit, makes a sick and death bed easy to them that believe in Christ, and often puts that triumphant song into their mouths in their dying moments, "O death! where is that sting?" &c. 1Cor 15:55; and this is the peaceful end and blissful state of such who wisely consider Christ and believe in him; low estate, through the sins of his the insults of his enemies, and the treachery of one of his disciples, is described in the following verses.
(t) "versasti", Pagninus, Montanus; "vertisti", Vatablus; "ita vertes", Michaelis; so Ainsworth; , Apollinarius.
John Wesley
41:3 Make his bed - Give him ease and comfort, which sick men receive by the help of those who turn and stir up their bed, to make it soft and easy for them.
Robert Jamieson, A. R. Fausset and David Brown
41:3 The figures of Ps 41:3 are drawn from the acts of a kind nurse.
40:440:4: Տէր օգնական է նմա ՚ի մահիճս ցաւոց իւրոց, զամենայն անկողինս նորա դարձուցանէ ՚ի հիւանդութենէ նորա։
4 Տէրը նրան կ’օգնի տառապանքի մահճում եւ նրա անկողինն ամբողջովին կը մաքրի իր հիւանդութիւնից:
3 Տէրը անոր ոյժ պիտի տայ տկարութեան անկողնին մէջ. Անոր բոլոր տկարութիւնները պիտի բուժէ հիւանդութեան ատենը։
Տէր օգնական է նմա ի մահիճս ցաւոց իւրոց, զամենայն անկողինս նորա դարձուցանէ ի հիւանդութենէ նորա:

40:4: Տէր օգնական է նմա ՚ի մահիճս ցաւոց իւրոց, զամենայն անկողինս նորա դարձուցանէ ՚ի հիւանդութենէ նորա։
4 Տէրը նրան կ’օգնի տառապանքի մահճում եւ նրա անկողինն ամբողջովին կը մաքրի իր հիւանդութիւնից:
3 Տէրը անոր ոյժ պիտի տայ տկարութեան անկողնին մէջ. Անոր բոլոր տկարութիւնները պիտի բուժէ հիւանդութեան ատենը։
zohrab-1805▾ eastern-1994▾ western am▾
40:340:4 Господь укрепит его на одре болезни его. Ты изменишь все ложе его в болезни его.
40:4 κύριος κυριος lord; master βοηθήσαι βοηθεω help αὐτῷ αυτος he; him ἐπὶ επι in; on κλίνης κλινη bed ὀδύνης οδυνη pain αὐτοῦ αυτος he; him ὅλην ολος whole; wholly τὴν ο the κοίτην κοιτη lying down; relations αὐτοῦ αυτος he; him ἔστρεψας στρεφω turn; turned around ἐν εν in τῇ ο the ἀρρωστίᾳ αρρωστια he; him
40:4 אַ֥שְֽׁרֵי ʔˌašˈrê אֶשֶׁר happiness הַ ha הַ the גֶּ֗בֶר ggˈever גֶּבֶר vigorous man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׂ֣ם śˈām שׂים put יְ֭הֹוָה [ˈyhôāh] יְהוָה YHWH מִבְטַחֹ֑ו mivṭaḥˈô מִבְטָח trust וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not פָנָ֥ה fānˌā פנה turn אֶל־ ʔel- אֶל to רְ֝הָבִ֗ים ˈrhāvˈîm רַהַב stormer וְ wᵊ וְ and שָׂטֵ֥י śāṭˌê שׂוט fall away כָזָֽב׃ ḵāzˈāv כָּזָב lie
40:4. Dominus confortabit eum in lecto infirmitatis totum stratum eius vertisti in aegrotatione suaThe Lord help him on his bed of sorrow: thou hast turned all his couch in his sickness.
3. The LORD will support him upon the couch of languishing: thou makest all his bed in his sickness.
40:4. Blessed is the man whose hope is in the name of the Lord, and who has no respect for vanities and absurd falsehoods.
40:4. Blessed [is] that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies.
The LORD will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness:

40:4 Господь укрепит его на одре болезни его. Ты изменишь все ложе его в болезни его.
40:4
κύριος κυριος lord; master
βοηθήσαι βοηθεω help
αὐτῷ αυτος he; him
ἐπὶ επι in; on
κλίνης κλινη bed
ὀδύνης οδυνη pain
αὐτοῦ αυτος he; him
ὅλην ολος whole; wholly
τὴν ο the
κοίτην κοιτη lying down; relations
αὐτοῦ αυτος he; him
ἔστρεψας στρεφω turn; turned around
ἐν εν in
τῇ ο the
ἀρρωστίᾳ αρρωστια he; him
40:4
אַ֥שְֽׁרֵי ʔˌašˈrê אֶשֶׁר happiness
הַ ha הַ the
גֶּ֗בֶר ggˈever גֶּבֶר vigorous man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׂ֣ם śˈām שׂים put
יְ֭הֹוָה [ˈyhôāh] יְהוָה YHWH
מִבְטַחֹ֑ו mivṭaḥˈô מִבְטָח trust
וְֽ wᵊˈ וְ and
לֹא־ lō- לֹא not
פָנָ֥ה fānˌā פנה turn
אֶל־ ʔel- אֶל to
רְ֝הָבִ֗ים ˈrhāvˈîm רַהַב stormer
וְ wᵊ וְ and
שָׂטֵ֥י śāṭˌê שׂוט fall away
כָזָֽב׃ ḵāzˈāv כָּזָב lie
40:4. Dominus confortabit eum in lecto infirmitatis totum stratum eius vertisti in aegrotatione sua
The Lord help him on his bed of sorrow: thou hast turned all his couch in his sickness.
3. The LORD will support him upon the couch of languishing: thou makest all his bed in his sickness.
40:4. Blessed is the man whose hope is in the name of the Lord, and who has no respect for vanities and absurd falsehoods.
40:4. Blessed [is] that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:4: I said, Lord, be merciful unto me - I need thy mercy especially, because I have sinned against thee, and my sin is a deadly wound to my soul; therefore heal my soul, for it has sinned against thee.
Albert Barnes: Notes on the Bible - 1834
41:4: I said, Lord - I said in my sickness, or in the trial referred to in the psalm. I called on God to be merciful to me when others had no mercy; to be near to me when others turned away; to save me when pressed down with disease on account of my sins. All that follows relates, like this passage, to what occurred when he was sick; to the thoughts that passed through his mind, and to the treatment which he then experienced from others.
Be merciful unto me - In forgiving my sins, and restoring me to health.
Heal my soul - In restoring my soul to spiritual health by forgiving the sin which is the cause of my sickness; or it may mean, Restore my life - regardng his life as (as it were) diseased and in danger of extinction. The probability, however, is that he had particular reference to the soul as the word is commonly understood, or as designating himself; heal, or restore me.
For I have sinned against thee - Regarding his sin as the cause of his sickness. See the notes at Psa 38:3-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:4: Lord: Psa 32:5, Psa 51:1-3
heal: Psa 6:2-4, Psa 103:3, Psa 147:3; Ch2 30:18-20; Hos 6:1; Jam 5:15, Jam 5:16
Carl Friedrich Keil and Franz Delitzsch
41:4
(Heb.: 41:5-7) He, the poet, is treated in his distress of soul in a manner totally different from the way just described which is so rich in promises of blessing. He is himself just such a דּל, towards whom one ought to manifest sympathising consideration and interest. But, whilst he is addressing God in the language of penitential prayer for mercy and help, his enemies speak evil to him, i.e., with respect to him, wishing that he might die and that his name might perish. רפאה .hs is as an exception Milra, inasmuch as א draws the tone to its own syllable; cf. on the other hand רגזה, Is 32:11 (Hitzig). מתי (prop. extension, length of time) has only become a Semitic interrogative in the signification quando by the omission of the interrogative אי (common Arabic in its full form Arab. 'ymtâ, êmata). ואבד is a continuation of the future. In Ps 41:7 one is singled out and made prominent, and his hypocritically malicious conduct described. ראות of a visit to a sick person as in 2Kings 13:5., 4Kings 8:29. אם is used both with the perf. (Ps 50:18; Ps 63:7; Ps 78:34; Ps 94:18; Gen 38:9; Amos 7:2; Is 24:13; Is 28:25) and with the fut. (Ps 68:14; Job 14:14), like quum, as a blending together of si and quando, Germ. wenn (if) and wann (when). In ידבר לבו two Rebias come together, the first of which has the greater value as a distinctive, according to the rule laid down in Baer's Psalterium, p. xiv. Consequently, following the accents, it must not be rendered: "falsehood doth his heart speak." The lxx, Vulgate, and Targum have discerned the correct combination of the words. Besides, the accentuation, as is seen from the Targum and expositors, proceeds on the assumption that לבּו is equivalent to בּלבּו. But why may it not be the subject-notion: "His heart gathereth" is an expression of the activity of his mind and feelings, concealed beneath a feigned and friendly outward bearing. The asyndeton portrays the despatch with which he seeks to make the material for slander, which has been gathered together, public both in the city and in the country.
John Gill
41:4 I said, Lord, be merciful unto me,.... See Gill on Ps 40:11;
heal my soul; not that it was diseased with sin in such sense as the souls of other men are; but it is to be understood as a petition for comfort while bearing the sins of others, and which Christ as man stood in need of when in the garden and on the cross; so healing signifies comfort in trouble, as in Is 57:18;
for I have sinned against thee; or "unto thee", or "before thee", as the Targum; not that any sin was committed by him in his own person, but he having all the sins of his people on him, which he calls his own, Ps 40:12; he was treated as a sinner, and as guilty before God, Is 53:12; and so the words may be read, "for I am a sinner unto thee" (u); I am counted as one by thee, having the sins of my people imputed to me; and am bound unto thee, or under obligation to bear the punishment of sin; or thus, "for I have made an offering for sin unto thee" (w), so the word is used, Lev 6:26; and so it might be rendered in Lev 5:7; and perhaps may be better rendered so in Lev 4:3; and be understood, not of the sin of the anointed priest, but of his offering a sacrifice for the soul that sinned through ignorance, Ps 41:2, which offering is directed to: and then the sense here is, heal me, acquit me, discharge me, and deliver me out of this poor and low estate in which I am; for I have made my soul an offering for sin, and thereby have made atonement for all the sins of my people laid upon me; and accordingly he was acquitted and justified, Ti1 3:16.
(u) "tibi", Pagninus, Montanus, Cocceius. (w) "Obtuli sacrificium pro peccato", Gussetius, Ebr. Comment. p. 249, 923.
John Wesley
41:4 Heal - The soul is said to be healed, when it is pardoned and purged. For - For I acknowledge that I have sinned.
Robert Jamieson, A. R. Fausset and David Brown
41:4 I said--I asked the mercy I show.
heal my soul--(Compare Ps 30:2). "Sin and suffering are united," is one of the great teachings of the Psalms.
40:540:5: Ես ասացի Տէր ողորմեա՛ ինձ, բժշկեա՛ զանձն իմ, ես մեղայ քեզ[6877]։ [6877] Ոմանք.Զաձն իմ. մեղայ քեզ։
5 Ես ասացի. «Տէ՛ր, ողորմի՛ր ինձ եւ բուժի՛ր անձն իմ, ես մեղանչեցի քո դէմ»:
4 Ես ըսի. «Ո՛վ Տէր, ողորմէ՛ ինծի, Բժշկէ՛ իմ անձս, վասն զի ես քեզի դէմ մեղանչեցի»։
Ես ասացի, Տէր, ողորմեա ինձ, բժշկեա զանձն իմ, ես մեղայ քեզ:

40:5: Ես ասացի Տէր ողորմեա՛ ինձ, բժշկեա՛ զանձն իմ, ես մեղայ քեզ[6877]։
[6877] Ոմանք.Զաձն իմ. մեղայ քեզ։
5 Ես ասացի. «Տէ՛ր, ողորմի՛ր ինձ եւ բուժի՛ր անձն իմ, ես մեղանչեցի քո դէմ»:
4 Ես ըսի. «Ո՛վ Տէր, ողորմէ՛ ինծի, Բժշկէ՛ իմ անձս, վասն զի ես քեզի դէմ մեղանչեցի»։
zohrab-1805▾ eastern-1994▾ western am▾
40:440:5 Я сказал: Господи! помилуй меня, исцели душу мою, ибо согрешил я пред Тобою.
40:5 ἐγὼ εγω I εἶπα επω say; speak κύριε κυριος lord; master ἐλέησόν ελεεω show mercy; have mercy on με με me ἴασαι ιαομαι heal τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ὅτι οτι since; that ἥμαρτόν αμαρτανω sin σοι σοι you
40:5 רַבֹּ֤ות rabbˈôṯ רַב much עָשִׂ֨יתָ׀ ʕāśˌîṯā עשׂה make אַתָּ֤ה׀ ʔattˈā אַתָּה you יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהַי֮ ʔᵉlōhay אֱלֹהִים god(s) נִֽפְלְאֹתֶ֥יךָ nˈiflᵊʔōṯˌeʸḵā פלא be miraculous וּ û וְ and מַחְשְׁבֹתֶ֗יךָ maḥšᵊvōṯˈeʸḵā מַחֲשָׁבָה thought אֵ֫לֵ֥ינוּ ʔˈēlˌênû אֶל to אֵ֤ין׀ ʔˈên אַיִן [NEG] עֲרֹ֬ךְ ʕᵃrˈōḵ ערך arrange אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to אַגִּ֥ידָה ʔaggˌîḏā נגד report וַ wa וְ and אֲדַבֵּ֑רָה ʔᵃḏabbˈērā דבר speak עָ֝צְמ֗וּ ˈʕāṣᵊmˈû עצם be mighty מִ mi מִן from סַּפֵּֽר׃ ssappˈēr ספר count
40:5. ego dixi Domine miserere mei sana animam meam quoniam peccavi tibiI said: O Lord, be thou merciful to me: heal my soul, for I have sinned against thee.
4. I said, O LORD, have mercy upon me: heal my soul; for I have sinned against thee.
40:5. You have accomplished your many wonders, O Lord my God, and there is no one similar to you in your thoughts. I have announced and I have spoken: they are multiplied beyond number.
40:5. Many, O LORD my God, [are] thy wonderful works [which] thou hast done, and thy thoughts [which are] to us-ward: they cannot be reckoned up in order unto thee: [if] I would declare and speak [of them], they are more than can be numbered.
I said, LORD, be merciful unto me: heal my soul; for I have sinned against thee:

40:5 Я сказал: Господи! помилуй меня, исцели душу мою, ибо согрешил я пред Тобою.
40:5
ἐγὼ εγω I
εἶπα επω say; speak
κύριε κυριος lord; master
ἐλέησόν ελεεω show mercy; have mercy on
με με me
ἴασαι ιαομαι heal
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ὅτι οτι since; that
ἥμαρτόν αμαρτανω sin
σοι σοι you
40:5
רַבֹּ֤ות rabbˈôṯ רַב much
עָשִׂ֨יתָ׀ ʕāśˌîṯā עשׂה make
אַתָּ֤ה׀ ʔattˈā אַתָּה you
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהַי֮ ʔᵉlōhay אֱלֹהִים god(s)
נִֽפְלְאֹתֶ֥יךָ nˈiflᵊʔōṯˌeʸḵā פלא be miraculous
וּ û וְ and
מַחְשְׁבֹתֶ֗יךָ maḥšᵊvōṯˈeʸḵā מַחֲשָׁבָה thought
אֵ֫לֵ֥ינוּ ʔˈēlˌênû אֶל to
אֵ֤ין׀ ʔˈên אַיִן [NEG]
עֲרֹ֬ךְ ʕᵃrˈōḵ ערך arrange
אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to
אַגִּ֥ידָה ʔaggˌîḏā נגד report
וַ wa וְ and
אֲדַבֵּ֑רָה ʔᵃḏabbˈērā דבר speak
עָ֝צְמ֗וּ ˈʕāṣᵊmˈû עצם be mighty
מִ mi מִן from
סַּפֵּֽר׃ ssappˈēr ספר count
40:5. ego dixi Domine miserere mei sana animam meam quoniam peccavi tibi
I said: O Lord, be thou merciful to me: heal my soul, for I have sinned against thee.
40:5. You have accomplished your many wonders, O Lord my God, and there is no one similar to you in your thoughts. I have announced and I have spoken: they are multiplied beyond number.
40:5. Many, O LORD my God, [are] thy wonderful works [which] thou hast done, and thy thoughts [which are] to us-ward: they cannot be reckoned up in order unto thee: [if] I would declare and speak [of them], they are more than can be numbered.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. После молитвы за других Давид переходит к молитве за себя: он просит Бога "исцелить его душу", простить его грех (с Вирсавией) и спасти от врагов.
Adam Clarke: Commentary on the Bible - 1831
41:5: Mine enemies speak evil - It is often a good man's lot to be evil spoken of; to have his motives, and even his most benevolent acts, misconstrued.
Albert Barnes: Notes on the Bible - 1834
41:5: Mine enemies speak evil of me - They take occasion to speak evil of me in my weak and feeble state, thus adding to my sorrows. The word "evil" here refers to their calumnies or reproaches. They spoke of him as a bad man; as if it were desirable that he should die; that his influence in the world should come to an end, and that his name should be forgotten.
When shall he die - "He is sick; sick on account of his sins; it seems certain that he will die; and it is desirable that such a man should die. But he seems to linger on, as if there were no hope of his dying." Nothing can be imagined more unkind, cutting, severe than this - the desire that a man who is sick shall die, and be out of the way. Nothing could add more to the sorrows of sickness itself than such a wish; than to have it talked about among men - whispered from one to another - that such a man was a nuisance; that he was a bad man; that he was suffering on account of his sins; that it was desirable that his death should occur as soon as possible, and that all remembrance of him on earth should cease.
And his name perish - That he should be forgotten altogether; that his name should be no more mentioned; that all the influence of his life should cease foRev_er. Of a truly bad man - a corrupter of the faith and the virtue of others - this is desirable, for the sooner such men are forgotten the better. Forgotten they will be Pro 10:7, but there is no more malignant feeling in regard to a good man, and especially when such a man is suffering under a severe disease, than the wish that he should die, and that his name should wholly fade away from recollection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:5: Mine: Psa 22:6-8, Psa 102:8
his name: Job 18:17, Job 20:7; Pro 10:7
Geneva 1599
41:5 Mine enemies (d) speak evil of me, When shall he die, and his name perish?
(d) That is, curse me and cannot have their cruel hate quenched but with my shameful death.
John Gill
41:5 Mine enemies speak evil of me,.... That is, the Jews, who were enemies to his person, people, doctrines and ordinances, and would not have him to reign over them; these spake evil of him, charged him with being a glutton and a winebibber; said he had a devil, and was a Samaritan; imputed his miracles to diabolical influence; branded his doctrine with blasphemy, and spoke against his religion and worship, and wished him ill, saying,
when shall he die; they had a good will to assassinate him privately, but upon mature deliberation they consulted and determined to take what advantage they could against him, and deliver him up to the Roman governor; they feared, should he go on and succeed, through his doctrines and miracles, as he did, it would go ill with them; and they concluded, could he be brought to death, it would clearly appear to the common people that he was not the Messiah; though this was the very thing he came into the world for, and which he himself was very desirous of; because hereby, and hereby only, the salvation of his people could be brought about; and though this was a thing foretold in prophecy, yet it seems as if Christ's enemies the Jews, and Satan himself, were ignorant of it, and of its virtue and use to save men; however, though it was an ill wish in them, it was well for us that he did die, though the consequence is not as they wished;
and his name perish? that is, the fame of his doctrine and miracles, the memory of him and his worthy deeds, particularly his Gospel, which so fully expresses the glory of his person and grace; yea, he himself, for they hoped that upon his death he would come into general disgrace, that his name would never be mentioned but with reproach, that his Gospel would be no more preached, and that he would be accursed of God and men: in all which they were sadly disappointed; for, upon his resurrection from the dead, he had a name given him above every name; his memory became precious to thousands; an ordinance was appointed to remember him to the end of the world in all his churches; his Gospel was ordered to be preached to all the world, as it was; and he himself is blessed for evermore.
Robert Jamieson, A. R. Fausset and David Brown
41:5 A graphic picture of the conduct of a malignant enemy.
40:640:6: Թշնամիք իմ ասացին ինձ չար. Ե՞րբ իցէ զի մեռցի եւ կորիցէ անուն նորա։
6 Թշնամիներս չարութեամբ ասացին իմ մասին. «Ե՞րբ պիտի մեռնի նա, եւ նրա անունը ջնջուի»:
5 Թշնամիներս գէշ կը խօսին իմ վրայովս, Ըսելով. «Ե՞րբ պիտի մեռնի ու անունը կորսուի»։
Թշնամիք իմ ասացին ինձ չար. Ե՞րբ իցէ զի մեռցի եւ կորիցէ անուն նորա:

40:6: Թշնամիք իմ ասացին ինձ չար. Ե՞րբ իցէ զի մեռցի եւ կորիցէ անուն նորա։
6 Թշնամիներս չարութեամբ ասացին իմ մասին. «Ե՞րբ պիտի մեռնի նա, եւ նրա անունը ջնջուի»:
5 Թշնամիներս գէշ կը խօսին իմ վրայովս, Ըսելով. «Ե՞րբ պիտի մեռնի ու անունը կորսուի»։
zohrab-1805▾ eastern-1994▾ western am▾
40:540:6 Враги мои говорят обо мне злое: >
40:6 οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine εἶπαν επω say; speak κακά κακος bad; ugly μοι μοι me πότε ποτε.1 when? ἀποθανεῖται αποθνησκω die καὶ και and; even ἀπολεῖται απολλυμι destroy; lose τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him
40:6 זֶ֤בַח zˈevaḥ זֶבַח sacrifice וּ û וְ and מִנְחָ֨ה׀ minḥˌā מִנְחָה present לֹֽא־ lˈō- לֹא not חָפַ֗צְתָּ ḥāfˈaṣtā חפץ desire אָ֭זְנַיִם ˈʔoznayim אֹזֶן ear כָּרִ֣יתָ kārˈîṯā כרה dig לִּ֑י llˈî לְ to עֹולָ֥ה ʕôlˌā עֹלָה burnt-offering וַ֝ ˈwa וְ and חֲטָאָ֗ה ḥᵃṭāʔˈā חֲטָאָה sin לֹ֣א lˈō לֹא not שָׁאָֽלְתָּ׃ šāʔˈālᵊttā שׁאל ask
40:6. inimici mei loquentur malum mihi quando morietur et periet nomen eiusMy enemies have spoken evils against me: when shall he die and his name perish?
5. Mine enemies speak evil against me, , When shall he die, and his name perish?
40:6. Sacrifice and oblation, you did not want. But you have perfected ears for me. Holocaust and sin offering, you did not require.
40:6. Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
Mine enemies speak evil of me, When shall he die, and his name perish:

40:6 Враги мои говорят обо мне злое: <<когда он умрет и погибнет имя его?>>
40:6
οἱ ο the
ἐχθροί εχθρος hostile; enemy
μου μου of me; mine
εἶπαν επω say; speak
κακά κακος bad; ugly
μοι μοι me
πότε ποτε.1 when?
ἀποθανεῖται αποθνησκω die
καὶ και and; even
ἀπολεῖται απολλυμι destroy; lose
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
40:6
זֶ֤בַח zˈevaḥ זֶבַח sacrifice
וּ û וְ and
מִנְחָ֨ה׀ minḥˌā מִנְחָה present
לֹֽא־ lˈō- לֹא not
חָפַ֗צְתָּ ḥāfˈaṣtā חפץ desire
אָ֭זְנַיִם ˈʔoznayim אֹזֶן ear
כָּרִ֣יתָ kārˈîṯā כרה dig
לִּ֑י llˈî לְ to
עֹולָ֥ה ʕôlˌā עֹלָה burnt-offering
וַ֝ ˈwa וְ and
חֲטָאָ֗ה ḥᵃṭāʔˈā חֲטָאָה sin
לֹ֣א lˈō לֹא not
שָׁאָֽלְתָּ׃ šāʔˈālᵊttā שׁאל ask
40:6. inimici mei loquentur malum mihi quando morietur et periet nomen eius
My enemies have spoken evils against me: when shall he die and his name perish?
5. Mine enemies speak evil against me, , When shall he die, and his name perish?
40:6. Sacrifice and oblation, you did not want. But you have perfected ears for me. Holocaust and sin offering, you did not require.
40:6. Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-10. Враги с нетерпением ждут его полной гибели. Они лицемерно посещали Давида во время болезни, приходили за тем, чтобы убедиться в его немощи и когда выходили от него, обсуждали виденное, злоумышляя на Давида. Они в болезни Давида видели кару от Бога, ("слово велиала пришло на него"), почему думали, что она (болезнь) должна привести к смертному исходу. Жестокая болезнь, неисцелимая, переживалась им. Давид сейчас может надеяться только на Бога: даже тот человек, который обязан бы поддерживать его, близкий ему ("человек мирный со мною"), на которого Давид полагался и который делил с ним трапезу (высшие знаки близости), усилил тяжесть его положения ("поднял на меня пяту") своей изменой. Известно из исторических книг, каким доверием Давида пользовался Ахитофел и какое впечатление произвела на него его измена. Своим поступком Ахитофел прообразовал Иуду, близкого ученика Спасителя, которому Он вверил заботу о материальном содержании себя с учениками и который, хотя и пользовался знаками любви к себе своего Учителя, особенно на Тайной Вечери, однако предал его врагам (Ин XIII:18: ст.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Mine enemies speak evil of me, When shall he die, and his name perish? 6 And if he come to see me, he speaketh vanity: his heart gathereth iniquity to itself; when he goeth abroad, he telleth it. 7 All that hate me whisper together against me: against me do they devise my hurt. 8 An evil disease, say they, cleaveth fast unto him: and now that he lieth he shall rise up no more. 9 Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me. 10 But thou, O LORD, be merciful unto me, and raise me up, that I may requite them. 11 By this I know that thou favourest me, because mine enemy doth not triumph over me. 12 And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever. 13 Blessed be the LORD God of Israel from everlasting, and to everlasting. Amen, and Amen.
David often complains of the insolent conduct of his enemies towards him when he was sick, which, as it was very barbarous in them, so it could not but be very grievous to him. They had not indeed arrived at that modern pitch of wickedness of poisoning his meat and drink, or giving him something to make him sick; but, when he was sick, they insulted over him (v. 5): My enemies speak evil of me, designing thereby to grieve his spirit, to ruin his reputation, and so to sink his interest. Let us enquire,
I. What was the conduct of his enemies towards him. 1. They longed for his death: When shall he die, and his name perish with him? He had but an uncomfortable life, and yet they grudged him that. But it was a useful life; he was, upon all accounts, the greatest ornament and blessing of his country; and yet, it seems, there were some who were sick of him, as the Jews were of Paul, crying out, Away with such a fellow from the earth. We ought not to desire the death of any; but to desire the death of useful men, for their usefulness, has much in it of the venom of the old serpent. They envied him his name, and the honour he had won, and doubted not but, if he were dead, that would be laid in the dust with him; yet see how they were mistaken: when he had served his generation he did die (Acts xiii. 36), but did his name perish? No; it lives and flourishes to this day in the sacred writings, and will to the end of time; for the memory of the just is, and shall be, blessed. 2. They picked up every thing they could to reproach him with (v. 6): "If he come to see me" (as it has always been reckoned a piece of neighbourly kindness to visit the sick) "he speaks vanity; that is, he pretends friendship, and that his errand is to mourn with me and to comfort me; he tells me he is very sorry to see me so much indisposed, and wishes me my health; but it is all flattery and falsehood." We complain, and justly, of the want of sincerity in our days, and that there is scarcely any true friendship to be found among men; but it seems, by this, that the former days were no better than these. David's friends were all compliment, and had nothing of that affection for him in their hearts which they made profession of. Nor was that the worst of it; it was upon a mischievous design that they came to see him, that they might make invidious remarks upon every thing he said or did, and might represent it as they pleased to others, with their own comments upon it, so as to render him odious or ridiculous: His heart gathereth iniquity to itself, puts ill constructions upon every thing; and the, when he goes among his companions, he tells it to them, that they may tell it to others. Report, say they, and we will report it, Jer. xx. 10. If he complained much of his illness, they would reproach him for his pusillanimity; if he scarcely complained at all, they would reproach him for his stupidity. If he prayed, or gave them good counsel, they would banter it, and call it canting; if he kept silence from good, when the wicked were before him, they would say that he had forgotten his religion now that he was sick. There is no fence against those whose malice thus gathers iniquity. 3. They promised themselves that he would never recover from this sickness, nor ever wipe off the odium with which they had loaded him. They whispered together against him (v. 7), speaking that secretly in one another's ears which they could not for shame speak out, and which, if they did, they knew would be confuted. Whisperers and backbiters are put together among the worst of sinners, Rom. i. 29, 30. They whispered, that their plot against him might not be discovered and so defeated; there is seldom whispering (we say) but there is lying, or some mischief on foot. Those whisperers devised evil to David. Concluding he would die quickly, they contrived how to break all the measures he had concerted for the public good, to prevent the prosecution of them, and to undo all that he had hitherto been doing. This he calls devising hurt against him; and they doubted not but to gain their point: An evil disease (a thing of Belial), say they, cleaves fast to him. The reproach with which they had loaded his name, they hoped, would cleave so fast to it that it would perish with him, and then they should gain their point. They went by a modern maxim, Fortiter calumniari, aliquid adhærebit--Fling an abundance of calumny, and some will be sure to stick. "The disease he is now under will certainly make an end of him; for it is the punishment of some great enormous crime, which he will not be brought to repent of, and proves him, however he has appeared, a son of Belial." Or, "It is inflicted by Satan, who is called Belial," the wicked one, 2 Cor. vi. 15. "It is" (according to a loose way of speaking some have) "a devilish disease, and therefore it will cleave fast to him; and now that he lieth, now that his distemper prevails so far as to oblige him to keep his bed, he shall rise up no more; we shall get rid of him, and divide the spoil of his preferments." We are not to think it strange if, when good men are sick, there be those that fear it, which makes the world not worthy of them, Rev. xi. 10. 4. There was one particularly, in whom he had reposed a great deal of confidence, that took part with his enemies and was as abusive to him as any of them (v. 9): My own familiar friend; probably he means Ahithophel, who had been his bosom-friend and prime-minister of state, in whom he trusted as one inviolably firm to him, whose advice he relied much upon in dealing with his enemies, and who did eat of his bread, that is, with whom he had been very intimate and whom he had taken to sit at the table with hi, nay, whom he had maintained and given a livelihood to, and so obliged, both in gratitude and interest, to adhere to him. Those that had their maintenance from the king's palace did not think it meet for them to see the king's dishonour (Ezra iv. 14), much less to do him dishonour. Yet this base and treacherous confidant of David's forgot all the eaten bread, and lifted up his heel against him that had lifted up his head; not only deserted him, but insulted him, kicked at him, endeavoured to supplant him. Those are wicked indeed whom no courtesy done them, nor confidence reposed in them, will oblige; and let us not think it strange if we receive abuses from such: David did, and the Son of David; for of Judas the traitor David here, in the Spirit, spoke; our Saviour himself so expounds this, and therefore gave Judas the sop, that the scripture might be fulfilled, He that eats bread with me has lifted up his heel against me, John xiii. 18, 26. Nay, have not we ourselves behaved thus perfidiously and disingenuously towards God? We eat of his bread daily, and yet lift up the heel against him, as Jeshurun, that waxed fat and kicked, Deut. xxxii. 15.
II. How did David bear this insolent ill-natured conduct of his enemies towards him?
1. He prayed to God that they might be disappointed. He said nothing to them, but turned himself to God: O Lord! be thou merciful to me, for they are unmerciful, v. 10. He had prayed in reference to the insults of his enemies, Lord, be merciful to me, for this is a prayer which will suit every case. God's mercy has in it a redress for every grievance, "They endeavour to run me down, but, Lord, do thou raise me up from this bed of languishing, from which they think I shall never arise. Raise me up that I may requite them, that I may render them good for evil" (so some), for that was David's practice, Ps. vii. 4; xxxv. 13. A good man will even wish for an opportunity of making it to appear that he bears no malice to those that have been injurious to him, but, on the contrary, that he is ready to do them any good office. Or, "That, as a king, I may put them under the marks of my just displeasure, banish them the court, and forbid them my table for the future," which would be a necessary piece of justice, for warning to others. Perhaps in this prayer is couched a prophecy of the exaltation of Christ, whom God raised up, that he might be a just avenger of all the wrongs done to him and to his people, particularly by the Jews, whose utter destruction followed not long after.
2. He assured himself that they would be disappointed (v. 11): "By this I know that thou favourest me and my interest, because my enemy doth not triumph over me." They hoped for his death, but he found himself, through mercy, recovering, and this would add to the comfort of his recovery, (1.) That it would be a disappointment to his adversaries; they would be crest-fallen and wretchedly ashamed, and there would be no occasion to upbraid them with their disappointment; they would fret at it themselves. Note. Though we may not take a pleasure in the fall of our enemies, we may take a pleasure in the frustrating of their designs against us. (2.) That is would be a token of God's favour to him, and a certain evidence that he did favour him, and would continue to do so. Note, When we can discern the favour of God to us in any mercy, personal or public, that doubles it and sweetens it.
3. He depended upon God, who had thus delivered him from many an evil work, to preserve him to his heavenly kingdom, as blessed Paul, 2 Tim. iv. 18. "As for me, forasmuch as thou favourest me, as a fruit of that favour, and to qualify me for the continuance of it, thou upholdest me in my integrity, and, in order to that, settest me before thy face, hast thy eye always upon me for good;" or, "Because thou dost, by thy grace, uphold me in my integrity, I know that thou wilt, in thy glory, set me for ever before thy face." Note, (1.) When at any time we suffer in our reputation our chief concern should be about our integrity, and then we may cheerfully leave it to God to secure our reputation. David knows that, if he can but persevere in his integrity, he needs not fear his enemies' triumphs over him. (2.) The best man in the world holds his integrity no longer then God upholds him in it; for by his grace we are what we are; if we be left to ourselves, we shall not only fall, but fall away. (3.) It is a great comfort to us that, however weak we are, God is able to uphold us in our integrity, and will do it if we commit the keeping of it to him. (4.) If the grace of God did not take a constant care of us, we should not be upheld in our integrity; his eye is always upon us, else we should soon start aside from him. (5.) Those whom God now upholds in their integrity he will set before his face for ever, and make happy in the vision and fruition of himself. He that endures to the end shall be saved.
4. The psalm concludes with a solemn doxology, or adoration of God as the Lord God of Israel, v. 13. It is not certain whether this verse pertains to this particular psalm (if so, it teaches us this, That a believing hope of our preservation through grace to glory is enough to fill our hearts with joy and our mouths with everlasting praise, even in our greatest straits) or whether it was added as the conclusion of the first book of Psalms, which is reckoned to end here (the like being subjoined to lxxii., lxxxix, cvi.), and then it teaches us to make God the Omega who is the Alpha, to make him the end who is the beginning of every good work. We are taught, (1.) To give glory to God as the Lord God of Israel, a God in covenant with his people, who has done great and kind things for them and has more and better in reserve. (2.) To give him glory as an eternal God, that has both his being and his blessedness from everlasting and to everlasting. (3.) To do this with great affection and fervour of spirit, intimated in the double seal set to it--Amen, and Amen. Be it so now, be it so to all eternity. We say Amen to it, and let all others say Amen too.
Adam Clarke: Commentary on the Bible - 1831
41:6: And if he come to see me - This may relate to Ahithophel; but it is more likely that it was to some other person who was his secret enemy, who pretended to come and inquire after his health, but with the secret design to see whether death was despatching his work.
When he goeth abroad, he telleth it - He makes several observations on my dying state; intimates that I am suffering deep remorse for secret crimes; that God is showing his displeasure against me, and that I am full of sorrow at the approach of death.
Albert Barnes: Notes on the Bible - 1834
41:6: And if he come to see me - If he condescends to visit me in my sickness. The word me is not in the original; and perhaps the idea is not that he came to see the sufferer, but that he came to see "for himself," though under pretence of paying a visit of kindness. His real motive was to make observation, that he might find something in the expressions or manner of the sufferer that would enable him to make a report unfavorable to him, and to confirm him in his impression that it was desirable such a man should die. He would come under the mask of sympathy and friendship, but really to find something that would confirm him in the opinion that he was a bad man, and that would enable him to state to others that it was desirable he should die.
He speaketh vanity - He utters no expressions of sincerity and truth; he suggests nothing that would console and comfort me; his words are all foreign to the purpose for which a man should visit another in such circumstances, and are, therefore, vain words. What he says is mere pretence and hypocrisy, and is designed to deceive me, as if he had sympathy with me, while his real purpose is to do me mischief.
His heart gathereth iniquity to itself - Or, in his heart he is gathering mischief. That is, in his heart, or in his secret purpose, under the pretence of sympathy and friendship, he is really aiming to gather the materials for doing me wrong. He is endeavoring to find something in my words or manner; in my expressions of impatience and complaining; in the utterances of my unguarded moments, when I am scarcely conscious - something that may be uttered in the honesty of feeling when a man thinks that he is about to die - some reflections of my own on my past life - some confession of sin, which he may turn to my disadvantage, or which may justify his slanderous report that I am a bad man, and that it is desirable that such a man should live no longer. Can anything be imagined more malicious than this?
When he goeth abroad, he telleth it - literally, he tells it to the street, or to those who are without. Perhaps his friends, as malicious as himself, are anxiously waiting without for his report, and, like him, are desirous of finding something that may confirm them in their opinion of him. Or perhaps he designs to tell this to the friends of the sufferer, to show them now that they were deceived in the man; that although in the days of his health, and in his prosperity, he seemed to be a good man, yet that now, when the trial has come, and a real test has been applied, all his religion has been found false and hollow; his impatience, his complaining, his murmuring, and his unwillingness to die, all showing that he was a hypocrite, and was at heart a bad man. Compare the notes at Job 1:9-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:6: speaketh: Psa 12:2; Pro 26:24, Pro 26:25; Neh 6:1-14; Pro 26:24-26; Dan 11:27; Mic 7:5-7; Luk 11:53, Luk 11:54, Luk 20:20-23; Co2 11:26
when: Jer 20:10
Geneva 1599
41:6 And if he come to see [me], he speaketh (e) vanity: his heart gathereth iniquity to itself; [when] he goeth abroad, he telleth [it].
(e) For pretending to comfort me, he conspires my death in his heart, and brags of it.
John Gill
41:6 And if he come to see me,.... Meaning anyone of his enemies, when they came, as pretended, to pay him a friendly visit. A late learned writer (x) interprets this of Absalom, who visited his father when he had the smallpox, which he thinks, after mentioned, of which his enemies expected he would die, when Absalom pretended great concern for his life; though he, with others, were plotting against him, should he live, to destroy him;
he speaketh vanity; lies and falsehoods, in an hypocritical manner, with a double heart; his mouth and his heart not agreeing together; see Mt 22:16;
his heart gathereth iniquity to itself; amasses to itself greater treasures of wickedness still, thought that itself is desperately wicked, and very wickedness: this is to be understood of the enemies of Christ observing his words and actions, and laying them up, with a wicked intention, against a proper time;
when he goeth abroad, he telleth it; as in the instances concerning giving tribute to Caesar, destroying the temple, and saying he was the son of God, Mt 22:17; compared with Lk 23:2; compared with Mt 26:60, compared with Jn 19:5.
(x) Delaney's Life of King David, vol. 2. p. 157, 158.
John Wesley
41:6 His heart - Even when he is with me, and pretends hearty affection, his heart is devising mischief against me.
Robert Jamieson, A. R. Fausset and David Brown
41:6 to see me--as if to spy out my case.
he speaketh . . . itself--or, "he speaketh vanity as to his heart"--that is, does not speak candidly, "he gathereth iniquity to him," collects elements for mischief, and then divulges the gains of his hypocrisy.
40:740:7: Մտանէր տեսանել զնանրութիւն, խօսէր ՚ի սիրտ իւր, ժողովէր զանօրէնութիւնս յանձն իւր։ Արտաքս ելանէր եւ զնոյն խօսէր[6878]. [6878] Ոմանք.Տեսանէր զնանրութիւն. խօսէր ՚ի սրտի իւրում. եւ ժողովեաց զանօրէնութիւն։
7 Ինձ այցելութեան եկողը դատարկ բաներ էր խօսում իր սրտում, անօրէնութիւն կուտակում իր մէջ, դուրս էր գալիս եւ նոյն բանն էր պատմում:
6 Եթէ մէկը ինծի գալու ըլլայ զիս տեսնելու համար, ունայն խօսքեր կ’ըսէ։Իր սիրտը անօրէնութիւն կը հաւաքէ իրեն համար, Որպէս զի դուրս ելլելով խօսի։
Մտանէր տեսանել զնանրութիւն, խօսէր ի սրտի իւրում, եւ ժողովէր զանօրէնութիւնս յանձն իւր. արտաքս ելանէր եւ զնոյն խօսէր:

40:7: Մտանէր տեսանել զնանրութիւն, խօսէր ՚ի սիրտ իւր, ժողովէր զանօրէնութիւնս յանձն իւր։ Արտաքս ելանէր եւ զնոյն խօսէր[6878].
[6878] Ոմանք.Տեսանէր զնանրութիւն. խօսէր ՚ի սրտի իւրում. եւ ժողովեաց զանօրէնութիւն։
7 Ինձ այցելութեան եկողը դատարկ բաներ էր խօսում իր սրտում, անօրէնութիւն կուտակում իր մէջ, դուրս էր գալիս եւ նոյն բանն էր պատմում:
6 Եթէ մէկը ինծի գալու ըլլայ զիս տեսնելու համար, ունայն խօսքեր կ’ըսէ։Իր սիրտը անօրէնութիւն կը հաւաքէ իրեն համար, Որպէս զի դուրս ելլելով խօսի։
zohrab-1805▾ eastern-1994▾ western am▾
40:640:7 И если приходит кто видеть меня, говорит ложь; сердце его слагает в себе неправду, и он, выйдя вон, толкует.
40:7 καὶ και and; even εἰ ει if; whether εἰσεπορεύετο εισπορευομαι intrude; travel into τοῦ ο the ἰδεῖν οραω view; see μάτην ματην groundlessly; in vain ἐλάλει λαλεω talk; speak ἡ ο the καρδία καρδια heart αὐτοῦ αυτος he; him συνήγαγεν συναγω gather ἀνομίαν ανομια lawlessness ἑαυτῷ εαυτου of himself; his own ἐξεπορεύετο εκπορευομαι emerge; travel out ἔξω εξω outside καὶ και and; even ἐλάλει λαλεω talk; speak
40:7 אָ֣ז ʔˈāz אָז then אָ֭מַרְתִּי ˈʔāmartî אמר say הִנֵּה־ hinnē- הִנֵּה behold בָ֑אתִי vˈāṯî בוא come בִּ bi בְּ in מְגִלַּת־ mᵊḡillaṯ- מְגִלָּה roll סֵ֝֗פֶר ˈsˈēfer סֵפֶר letter כָּת֥וּב kāṯˌûv כתב write עָלָֽי׃ ʕālˈāy עַל upon
40:7. et si venerit ut visitet vana loquetur cor eius congregabit iniquitatem sibi et egrediens foras detrahetAnd if he came in to see me, he spoke vain things: his heart gathered together iniquity to itself. He went out and spoke to the same purpose.
6. And if he come to see , he speaketh vanity; his heart gathereth iniquity to itself: when he goeth abroad, he telleth it.
40:7. Then I said, “Behold, I draw near.” At the head of the book, it has been written of me:
40:7. Then said I, Lo, I come: in the volume of the book [it is] written of me,
And if he come to see [me], he speaketh vanity: his heart gathereth iniquity to itself; [when] he goeth abroad, he telleth:

40:7 И если приходит кто видеть меня, говорит ложь; сердце его слагает в себе неправду, и он, выйдя вон, толкует.
40:7
καὶ και and; even
εἰ ει if; whether
εἰσεπορεύετο εισπορευομαι intrude; travel into
τοῦ ο the
ἰδεῖν οραω view; see
μάτην ματην groundlessly; in vain
ἐλάλει λαλεω talk; speak
ο the
καρδία καρδια heart
αὐτοῦ αυτος he; him
συνήγαγεν συναγω gather
ἀνομίαν ανομια lawlessness
ἑαυτῷ εαυτου of himself; his own
ἐξεπορεύετο εκπορευομαι emerge; travel out
ἔξω εξω outside
καὶ και and; even
ἐλάλει λαλεω talk; speak
40:7
אָ֣ז ʔˈāz אָז then
אָ֭מַרְתִּי ˈʔāmartî אמר say
הִנֵּה־ hinnē- הִנֵּה behold
בָ֑אתִי vˈāṯî בוא come
בִּ bi בְּ in
מְגִלַּת־ mᵊḡillaṯ- מְגִלָּה roll
סֵ֝֗פֶר ˈsˈēfer סֵפֶר letter
כָּת֥וּב kāṯˌûv כתב write
עָלָֽי׃ ʕālˈāy עַל upon
40:7. et si venerit ut visitet vana loquetur cor eius congregabit iniquitatem sibi et egrediens foras detrahet
And if he came in to see me, he spoke vain things: his heart gathered together iniquity to itself. He went out and spoke to the same purpose.
6. And if he come to see , he speaketh vanity; his heart gathereth iniquity to itself: when he goeth abroad, he telleth it.
40:7. Then I said, “Behold, I draw near.” At the head of the book, it has been written of me:
40:7. Then said I, Lo, I come: in the volume of the book [it is] written of me,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:7: All that hate me whisper together against me - This is in consequence of the information given by the hypocritical friend, who came to him with the lying tongue, and whose heart gathereth iniquity to itself, which, when he went abroad, he told to others as illminded as himself, and they also drew their wicked inferences.
Albert Barnes: Notes on the Bible - 1834
41:7: All that hate me whisper together against me - They talk the matter over where they suppose that no one can hear; they endeavonr to collect and arrange all that can be said against me; they place all that they can say or think as individuals, all that they have separately known or suspected, into "common stock," and make use of it against me. There is a conspiracy against me - a purpose to do me all the evil that they can. This shows that, in the apprehension of the sufferer, the one who came to see for himself Psa 41:6 came as one of a company - as one deputed or delegated to find some new occasion for a charge against him, and that he had not to suffer under the single malignity of one, but under the combined malignity of many.
Against me do they devise my hurt - Margin, as in Hebrew: "evil to me." That is, they devise some report, the truth of which they endeavor to confirm by something that they may observe in my sickness which will be injurious to me, and which will prove to the world that I am a bad man - a man by whose death the world would be benefited. The slanderous report on which they seemed to agree is mentioned in the following verse - that he was suffering under a disease which was directly and manifestly the result of a sinful life, and that it must be fatal.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:7: whisper: Pro 16:28, Pro 26:20 *marg. Rom 1:29; Co2 12:20
against: Psa 31:13, Psa 56:5, Psa 56:6; Mat 22:15, Mat 26:3, Mat 26:4
my hurt: Heb. evil to me
Carl Friedrich Keil and Franz Delitzsch
41:7
(Heb.: 41:8-10) Continuation of the description of the conduct of the enemies and of the false friend. התלחשׁ, as in 2Kings 12:19, to whisper to one another, or to whisper among themselves; the Hithpa. sometimes (cf. Gen 42:1) has a reciprocal meaning like the Niphal. The intelligence brought out by hypocritical visitors of the invalid concerning his critical condition is spread from mouth to mouth by all who wish him ill as satisfactory news; and in fact in whispers, because at that time caution was still necessary. עלי stands twice in a prominent position in the sense of contra me. רעה לּי belong together: they maliciously invent what will be the very worst for him (going beyond what is actually told them concerning him). In this connection there is a feeling in favour of בּליּעל being intended of an evil fate, according to Ps 18:5, and not according to Ps 101:3 (cf. Deut 15:9) of pernicious or evil thought and conduct. And this view is also supported by the predicate יצוּק בּו: "a matter of destruction, an incurable evil (Hitzig) is poured out upon him," i.e., firmly cast upon him after the manner of casting metal (Job 41:15.), so that he cannot get free from it, and he that has once had to lie down will not again rise up. Thus do we understand אשׁר in Ps 41:9; there is no occasion to take it as an accusative by departing from the most natural sense, as Ewald does, or as a conjunction, as Hitzig does. Even the man of his peace, or literally of his harmonious relationship (אישׁ שׁלום as in Obad 1:7, Jer 20:10; Jer 38:22), on whom he has depended with fullest confidence, who did eat his bread, i.e., was his messmate (cf. Ps 55:15), has made his heel great against him, lxx ἐμεγάλυνεν ἐπ ̓ ἐμὲ πτερνισμόν. The combination הגדּיל עקב is explained by the fact that עקב is taken in the sense of a thrust with the heel, a kick: to give a great kick, i.e., with a good swing of the foot.
John Gill
41:7 All that hate me whisper together against me,.... That is, they privately conspired against him; see Mt 22:15;
against me do they devise my hurt; not only to take away his name and credit, but his life.
Robert Jamieson, A. R. Fausset and David Brown
41:7 So of others, all act alike.
40:840:8: զինէն շշնջէին ամենայն թշնամիք իմ։ Խորհեցան չա՛ր ՚ի վերայ իմ,
8 Բոլոր թշնամիներս քրթմնջեցին իմ մասին եւ չարիք նիւթեցին իմ դէմ:
7 Ինծի դէմ մէկտեղ կը փսփսան բոլոր զիս ատողները, Իմ վրայովս չարութիւն կը խորհին.
Զինէն շշնջէին ամենայն թշնամիք իմ. խորհեցան չար ի վերայ իմ:

40:8: զինէն շշնջէին ամենայն թշնամիք իմ։ Խորհեցան չա՛ր ՚ի վերայ իմ,
8 Բոլոր թշնամիներս քրթմնջեցին իմ մասին եւ չարիք նիւթեցին իմ դէմ:
7 Ինծի դէմ մէկտեղ կը փսփսան բոլոր զիս ատողները, Իմ վրայովս չարութիւն կը խորհին.
zohrab-1805▾ eastern-1994▾ western am▾
40:740:8 Все ненавидящие меня шепчут между собою против меня, замышляют на меня зло:
40:8 ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him κατ᾿ κατα down; by ἐμοῦ εμου my ἐψιθύριζον ψιθυριζω all; every οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine κατ᾿ κατα down; by ἐμοῦ εμου my ἐλογίζοντο λογιζομαι account; count κακά κακος bad; ugly μοι μοι me
40:8 לַֽ lˈa לְ to עֲשֹֽׂות־ ʕᵃśˈôṯ- עשׂה make רְצֹונְךָ֣ rᵊṣônᵊḵˈā רָצֹון pleasure אֱלֹהַ֣י ʔᵉlōhˈay אֱלֹהִים god(s) חָפָ֑צְתִּי ḥāfˈāṣᵊttî חפץ desire וְ֝ ˈw וְ and תֹֽורָתְךָ֗ ṯˈôrāṯᵊḵˈā תֹּורָה instruction בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst מֵעָֽי׃ mēʕˈāy מֵעִים bowels
40:8. simul adversum me murmurabant omnes odientes me contra cogitabant malum mihiAll my enemies whispered together against me: they devised evils to me.
7. All that hate me whisper together against me: against me do they devise my hurt.
40:8. that I should do your will. My God, I have willed it. And your law is in the midst of my heart.
40:8. I delight to do thy will, O my God: yea, thy law [is] within my heart.
All that hate me whisper together against me: against me do they devise my hurt:

40:8 Все ненавидящие меня шепчут между собою против меня, замышляют на меня зло:
40:8
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
κατ᾿ κατα down; by
ἐμοῦ εμου my
ἐψιθύριζον ψιθυριζω all; every
οἱ ο the
ἐχθροί εχθρος hostile; enemy
μου μου of me; mine
κατ᾿ κατα down; by
ἐμοῦ εμου my
ἐλογίζοντο λογιζομαι account; count
κακά κακος bad; ugly
μοι μοι me
40:8
לַֽ lˈa לְ to
עֲשֹֽׂות־ ʕᵃśˈôṯ- עשׂה make
רְצֹונְךָ֣ rᵊṣônᵊḵˈā רָצֹון pleasure
אֱלֹהַ֣י ʔᵉlōhˈay אֱלֹהִים god(s)
חָפָ֑צְתִּי ḥāfˈāṣᵊttî חפץ desire
וְ֝ ˈw וְ and
תֹֽורָתְךָ֗ ṯˈôrāṯᵊḵˈā תֹּורָה instruction
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
מֵעָֽי׃ mēʕˈāy מֵעִים bowels
40:8. simul adversum me murmurabant omnes odientes me contra cogitabant malum mihi
All my enemies whispered together against me: they devised evils to me.
40:8. that I should do your will. My God, I have willed it. And your law is in the midst of my heart.
40:8. I delight to do thy will, O my God: yea, thy law [is] within my heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:8: An evil disease, say they, cleaveth fast unto him - דבר בליעל יצוק בו debar beliyaal yatsuk bo, a thing, word, or pestilence of Belial, is poured out upon him. His disease is of no common sort; it is a diabolical malady.
He shall rise up no more - His disease is incurable without a miracle; and he is too much hated of God to have one wrought for him. Some apply this to the death and resurrection of Christ; he lieth - he is dead and buried; he shall never rise again from the dead.
Albert Barnes: Notes on the Bible - 1834
41:8: An evil disease - Margin, "a thing of Belial." The Hebrew is literally "a word of Belial." This has been very variously understood and interpreted. The Septuagint renders it: λόγον παράνομον logon paranomon - wicked word; "a wicked determination" (Thompson); that is, they formed a wicked purpose against him, to wit, by saying that he was now confined to his bed, and could not rise again. The Latin Vulgate renders it in a similar manner: Verbum iniquitum constituerunt adversum me. Luther: "They have formed a wicked device (Bubenstuck) against me;" they behave in a knavish or wicked manner. DeWette, "Destruction (Verderben) or punishnnent (Strafe) is poured upon him." The term rendered "disease" means properly "word" or "thing;" and Prof. Alexander renders it, "A word of Belial is poured upon him." The word rendered "evil, Belial," means literally "without use" - בליעל belı̂ ya‛ al - from בלי belı̂ y, "not or without," and יעל ya‛ al, "use or profit."
Then it means worthlessness, wickedness, destruction; and hence, in connection with man, denotes one who is wicked, worthless, abandoned. It is difficult to determine its meaning here. The connection Psa 41:3 would seem to suggest the idea adopted by our translators; the words themselves would seem rather to convey the idea of some reproach, or harsh saying - some vain, wicked, malicious words that were uttered against him. That there was disease in the case, and that the psalm was composed in view of it, and of the treatment which the author experienced from those who had been his professed friends when suffering under it, seems to me to be manifest from Psa 41:1, Psa 41:3-4, Psa 41:8; but it is probable that the reference in this expression is not to the disease, but to the words or the conduct of his calumniators. It is evident from the pronoun him - the third person - that this refers, as our translators have indicated by the words they say to something that they said in regard to him; something which they affirmed as the result of their observations on his condition, Psa 41:6-7. The true idea, therefore, I think is this: "They say - that is, those who came to see me said - A 'word of evil' - "a sentence of evil or destruction" - is poured upon him. He is suffering under such a 'word of destruction;' or, such a word (that is, sentence) as will involve his destruction, by way of punishment for his sins; therefore all is over with him, and he must die. He can hope to rise no more." This would express the idea that they regarded his death as certain, for he seemed to be under a sentence which made that sure.
Cleaveth fast unto him - Or rather, "is poured upon him." The word used here - צוּק tsû q - means:
(1) to be narrow, straitened, compressed; and then
(2) to pour out - as metal is poured out Job 28:2, or as words are poured out in prayer Isa 26:16.
Here it would seem to mean that such a sentence was poured upon him, or that he had become submerged or swallowed up under it. It was like the pouring out of a torrent on him, overwhelming him with floods of water, so that he could not hope to escape, or to rise again.
And now that he lieth, he shall rise up no more - There is no hope for him; no prospect that he will ever get up again. They felt that they might indulge their remarks, therefore, freely, as he would not be able to take Rev_enge on them, and their expectations and hopes were about to be accomplished by his death. Compare Psa 41:5. As a part of his sufferings, all this was aggravated by the fact that they regarded those sufferings as full proof of his guilt; that he could not reply to their accusations; and that be was about to die under that imputation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:8: An evil disease: Heb. A thing of Belial, Psa 38:3-7; Job 2:7, Job 2:8; Luk 13:16
and: Psa 3:2, Psa 71:11; Mat 27:41-46, Mat 27:63, Mat 27:64
Geneva 1599
41:8 (f) An evil disease, [say they], cleaveth fast unto him: and [now] that he lieth he shall rise up no more.
(f) The enemies thought by his sharp punishments that God had become his mortal enemy.
John Gill
41:8 An evil disease, say they, cleaveth fast unto him,.... Not any bodily one, of which they might hope he would die; much less any foul disease, the disease of sin; but, as the phrase may be rendered, "a word of Belial" (y); that is, a wicked charge or accusation; a charge of sin brought against him by the sons of Belial, as of blasphemy and sedition, which they concluded would be fastened upon him, and stick by him, and in which they should succeed to their wishes; or else the shameful punishment the death of the cross, inflicted on him, which they fancied would fix an indelible mark of infamy and scandal on him, since cursed is he that hangeth on a tree;
and now that he lieth, let him rise up no more; has much as he was dead, of which they had full proof, and was laid in the grave, his tomb watched, and the stone rolled to it sealed; they thought all was safe, and it was all over with him, that he would never rise again, as he had given out, and his disciples incapable of committing a fraud they afterwards accused them with: this, according to the above learned writer, see Ps 41:6, was said by Absalom, as he thinks Ahithophel is the person designed in Ps 41:9.
(y) "verbum Belijahal", Montanus, Musculus, Cocceius, Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
41:8 An evil disease--literally, "a word of Belial," some slander.
cleaveth--literally, "poured on him."
that he lieth--who has now laid down, "he is utterly undone and our victory is sure."
40:940:9: բան անօրէնութեան եդին ՚ի վերայ իմ։ Միթէ որ ննջիցէն այլ ո՞չ եւս յաւելուցու յառնել[6879]. [6879] Ոմանք.Զի թէ որ ննջիցեն, եւ այլ ո՛չ եւս յաւելուցուն։
9 Նրանք անօրէն խօսքեր բարդեցին ինձ վրայ. «Ով ննջում է, մի՞թէ այլեւս յարութիւն չի՞ առնի»:
8 Կ’ըսեն. «Չարութեան բան մը անոր վրայ թափեցաւ Ու հիմա որ պառկած է, ա՛լ պիտի չելլէ»։
բան անօրէնութեան [234]եդին ի վերայ իմ. միթէ որ ննջիցէն` այլ ո՞չ`` եւս յաւելուցու յառնել:

40:9: բան անօրէնութեան եդին ՚ի վերայ իմ։ Միթէ որ ննջիցէն այլ ո՞չ եւս յաւելուցու յառնել[6879].
[6879] Ոմանք.Զի թէ որ ննջիցեն, եւ այլ ո՛չ եւս յաւելուցուն։
9 Նրանք անօրէն խօսքեր բարդեցին ինձ վրայ. «Ով ննջում է, մի՞թէ այլեւս յարութիւն չի՞ առնի»:
8 Կ’ըսեն. «Չարութեան բան մը անոր վրայ թափեցաւ Ու հիմա որ պառկած է, ա՛լ պիտի չելլէ»։
zohrab-1805▾ eastern-1994▾ western am▾
40:840:9 >.
40:9 λόγον λογος word; log παράνομον παρανομος put down; lay down κατ᾿ κατα down; by ἐμοῦ εμου my μὴ μη not ὁ ο the κοιμώμενος κοιμαω doze; fall asleep οὐχὶ ουχι not; not actually προσθήσει προστιθημι add; continue τοῦ ο the ἀναστῆναι ανιστημι stand up; resurrect
40:9 בִּשַּׂ֤רְתִּי biśśˈartî בשׂר announce צֶ֨דֶק׀ ṣˌeḏeq צֶדֶק justice בְּ bᵊ בְּ in קָ֘הָ֤ל qˈāhˈāl קָהָל assembly רָ֗ב rˈāv רַב much הִנֵּ֣ה hinnˈē הִנֵּה behold שְׂ֭פָתַי ˈśᵊfāṯay שָׂפָה lip לֹ֣א lˈō לֹא not אֶכְלָ֑א ʔeḵlˈā כלא restrain יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH אַתָּ֥ה ʔattˌā אַתָּה you יָדָֽעְתָּ׃ yāḏˈāʕᵊttā ידע know
40:9. verbum diabuli infundebant sibi qui dormivit non addet ut resurgatThey determined against me an unjust word: shall he that sleepeth rise again no more?
8. An evil disease, , cleaveth fast unto him: and now that he lieth he shall rise up no more.
40:9. I have announced your justice in a great Church: behold, I will not restrain my lips. O Lord, you have known it.
40:9. I have preached righteousness in the great congregation: lo, I have not refrained my lips, O LORD, thou knowest.
An evil disease, [say they], cleaveth fast unto him: and [now] that he lieth he shall rise up no more:

40:9 <<слово велиала пришло на него; он слег; не встать ему более>>.
40:9
λόγον λογος word; log
παράνομον παρανομος put down; lay down
κατ᾿ κατα down; by
ἐμοῦ εμου my
μὴ μη not
ο the
κοιμώμενος κοιμαω doze; fall asleep
οὐχὶ ουχι not; not actually
προσθήσει προστιθημι add; continue
τοῦ ο the
ἀναστῆναι ανιστημι stand up; resurrect
40:9
בִּשַּׂ֤רְתִּי biśśˈartî בשׂר announce
צֶ֨דֶק׀ ṣˌeḏeq צֶדֶק justice
בְּ bᵊ בְּ in
קָ֘הָ֤ל qˈāhˈāl קָהָל assembly
רָ֗ב rˈāv רַב much
הִנֵּ֣ה hinnˈē הִנֵּה behold
שְׂ֭פָתַי ˈśᵊfāṯay שָׂפָה lip
לֹ֣א lˈō לֹא not
אֶכְלָ֑א ʔeḵlˈā כלא restrain
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
אַתָּ֥ה ʔattˌā אַתָּה you
יָדָֽעְתָּ׃ yāḏˈāʕᵊttā ידע know
40:9. verbum diabuli infundebant sibi qui dormivit non addet ut resurgat
They determined against me an unjust word: shall he that sleepeth rise again no more?
8. An evil disease, , cleaveth fast unto him: and now that he lieth he shall rise up no more.
40:9. I have announced your justice in a great Church: behold, I will not restrain my lips. O Lord, you have known it.
40:9. I have preached righteousness in the great congregation: lo, I have not refrained my lips, O LORD, thou knowest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:9: Mine own familiar friend - This is either a direct prophecy of the treachery of Judas, or it is a fact in David's distresses which our Lord found so similar to the falsity of his treacherous disciple, that he applies it to him, Joh 13:18. What we translate mine own familiar friend, איש שלומי ish shelomi, is the man of my peace. The man who, with the שלום לך shalom lecha, peace be to thee! kissed me; and thus gave the agreed-on signal to my murderers that I was the person whom they should seize, hold fast, and carry away.
Did eat of my bread - Was an inmate in my house. Applied by our Lord to Judas, when eating with him out of the same dish. See Joh 13:18, Joh 13:26. Possibly it may refer to Ahithophel, his counsellor, the man of his peace, his prime minister; who, we know, was the strength of Absalom's conspiracy.
Albert Barnes: Notes on the Bible - 1834
41:9: Yea, mine own familiar friend - Margin, as in Hebrew: "the man of my peace." The man with whom I was at peace; who had no cause of alienation from me; with whom I was associated in the most peaceful and friendly relations.
In whom I trusted - He whom I made my confidential friend, and on whom I supposed I could rely in the time of trouble.
Which did eat of my bread - This may either denote one who was supported by him as one of his family, or else one who partook of his hospitality. In the former case, if that is the meaning, he bad a right to expect that, as a matter of gratitude, such an one would stand by him, and not be found among his enemies. In the latter case, if that is the meaning, he had a right to expect that one who had shared his hospitality would not be found among his foes.
Hath lifted up his heel against me - Margin, as in Hebrew: "magnified." So the Septuagint and the Latin Vulgate. Lather renders this, "hath trodden me under his feet." The figure here is taken from a horse that turns and kicks him that had fed him. This passage is applied Joh 13:18 to Judas, with the statement, in regard to him, that what he had done was done "that the Scripture might be fulfilled:" see the notes at that passage. It is not necessary to suppose that the Saviour meant to say that the passage in the psalm had original and exclusive reference to Judas; the phrase employed by the Saviour, "that the Scripture might be fulfilled," may have been used by him in that large sense in which these words are often used as denoting, either:
(a) that the language found in the Scriptures, and applicable originally to another case, "would properly express the idea," or describe the fact; or
(b) that the case referred to was one of a class; or that, as it was accomplished in the case of David, so in a similar sense it was accomplished in the case of the Saviour.
In other words, Judas was regarded as belonging to the same class as the individual to whom the psalm refers. He was one to whom the language of the psalm was applicable; and the Saviour endured the same kind of suffering which the person did who is referred to in the psalm. Thus the language of the Scriptures, applicable to all such cases, received a complete fulfillment in Him. It is remarkable that, in the reference to Judas, the Saviour quotes only a part of the verse: "He that eateth bread with me." He omits, apparently from design, the former part of the verse in the psalm, "mine own familiar friend, in whom I trusted," as if he would not even seem to convey the idea that he ever regarded Judas as his intimate friend, or as if he had ever really "trusted" him. He conveys the idea that Judas had partaken largely of his favors, but not that He himself was ever really a stranger to the baseness of his heart, Joh 6:64, Joh 6:70.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:9: Yea: Psa 55:12-14, Psa 55:20-22; Sa2 15:12; Job 19:19; Jer 20:10
mine own familiar friend: Heb. the man of my peace
which: Deu 32:15; Oba 1:7; Joh 13:18, Joh 13:26, Joh 13:27
lifted up: Heb. magnified
Geneva 1599
41:9 Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, (g) hath lifted up [his] heel against me.
(g) As David felt this falsehood, and as it was chiefly accomplished in Christ, (Jn 13:18) so shall his members continually prove the same.
John Gill
41:9 Yea, mine own familiar friend,.... Or, "the man of my peace" (z); who did live peaceably with him, and ought always to have done so; whom he treated as his friend, as the rest of the apostles; calling him to that high office, and ordaining him to it, and qualifying him for it; and whom he called by the name of friend, when he came to betray him; Judas is meant;
in whom I trusted; with the bag and the money in it, both for the sustenance of his own family, the apostles, and for the relief of the poor, Jn 12:6;
which did eat of my bread; of his bread in common with the rest of the apostles; and who was eating with him when he gave the sign who should betray him; and who seems to have eaten of the bread in the Lord's supper: even this same person
hath lifted up his heel against me; by supplanting him, dealing hypocritically with him, and betraying him into the hands of his enemies: the metaphor is either taken from an unruly horse throwing his rider, and then ungenerously spurning at him, and trampling on him; or from wrestlers, who seek to supplant and trip up each other's heels; which shows the ingratitude, baseness, and treachery of Judas; see Jn 13:18.
(z) "vir pacis meae", Pagninus, Montanus, Vatablus, Cocceius, Gejerus, Michaelis.
John Wesley
41:9 Yea - These words were literally fulfilled in David, and yet the Holy Ghost looked farther in them, even to Christ and Judas, in whom they received a fuller accomplishment. Lift up - A phrase implying injury, joined with insolency and contempt; taken from an unruly horse, which kicks at him that owns and feeds him.
Robert Jamieson, A. R. Fausset and David Brown
41:9 mine . . . friend--literally, "the man of my peace."
eat . . . bread--who depended on me or was well treated by me.
hath lifted up heel--in scornful violence. As David and his fortunes typified Christ and His (compare Introduction), so these words expressed the treatment he received, and also that of his Son and Lord; hence, though not distinctly prophetical, our Saviour (Jn 13:18) applies them to Judas, "that the Scripture may be fulfilled." This last phrase has a wide use in the New Testament, and is not restricted to denote special prophecies.
40:1040:10: քանզի եւ այրն խաղաղութեան իմոյ յոր եւ եսն յուսացայ։ Որ ուտէր զհաց իմ յաճախեաց առնել ինձ խաբէութիւն։
10 Անգամ իմ բարեկամ մարդը, որին ես վստահում էի, եւ որն ուտում էր հացն իմ, յաճախակի իմ դէմ խաբէութիւն գործեց:
9 Մինչեւ անգամ իմ բարեկամս, որու ապաւիներ էի, Իմ հացս ուտողը, ինծի դէմ կրունկ վերցուց։
Քանզի եւ այրն խաղաղութեան իմոյ յոր եւ եսն յուսացայ. որ ուտէր զհաց իմ` յաճախեաց առնել ինձ խաբէութիւն:

40:10: քանզի եւ այրն խաղաղութեան իմոյ յոր եւ եսն յուսացայ։ Որ ուտէր զհաց իմ յաճախեաց առնել ինձ խաբէութիւն։
10 Անգամ իմ բարեկամ մարդը, որին ես վստահում էի, եւ որն ուտում էր հացն իմ, յաճախակի իմ դէմ խաբէութիւն գործեց:
9 Մինչեւ անգամ իմ բարեկամս, որու ապաւիներ էի, Իմ հացս ուտողը, ինծի դէմ կրունկ վերցուց։
zohrab-1805▾ eastern-1994▾ western am▾
40:940:10 Даже человек мирный со мною, на которого я полагался, который ел хлеб мой, поднял на меня пяту.
40:10 καὶ και and; even γὰρ γαρ for ὁ ο the ἄνθρωπος ανθρωπος person; human τῆς ο the εἰρήνης ειρηνη peace μου μου of me; mine ἐφ᾿ επι in; on ὃν ος who; what ἤλπισα ελπιζω hope ὁ ο the ἐσθίων εσθιω eat; consume ἄρτους αρτος bread; loaves μου μου of me; mine ἐμεγάλυνεν μεγαλυνω enlarge; magnify ἐπ᾿ επι in; on ἐμὲ εμε me πτερνισμόν πτερνισμος deception; cunning treachery
40:10 צִדְקָתְךָ֬ ṣiḏqāṯᵊḵˈā צְדָקָה justice לֹא־ lō- לֹא not כִסִּ֨יתִי׀ ḵissˌîṯî כסה cover בְּ bᵊ בְּ in תֹ֬וךְ ṯˈôḵ תָּוֶךְ midst לִבִּ֗י libbˈî לֵב heart אֱמוּנָתְךָ֣ ʔᵉmûnāṯᵊḵˈā אֱמוּנָה steadiness וּ û וְ and תְשׁוּעָתְךָ֣ ṯᵊšûʕāṯᵊḵˈā תְּשׁוּעָה salvation אָמָ֑רְתִּי ʔāmˈārᵊttî אמר say לֹא־ lō- לֹא not כִחַ֥דְתִּי ḵiḥˌaḏtî כחד hide חַסְדְּךָ֥ ḥasdᵊḵˌā חֶסֶד loyalty וַ֝ ˈwa וְ and אֲמִתְּךָ֗ ʔᵃmittᵊḵˈā אֶמֶת trustworthiness לְ lᵊ לְ to קָהָ֥ל qāhˌāl קָהָל assembly רָֽב׃ rˈāv רַב much
40:10. sed et homo pacificus meus in quo habui fiduciam qui manducabat panem meum levavit contra me plantamFor even the man of my peace, in whom I trusted, who ate my bread, hath greatly supplanted me.
9. Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.
40:10. I have not concealed your justice within my heart. I have spoken your truth and your salvation. I have not concealed your mercy and your truth from a great assembly.
40:10. I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation.
Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up [his] heel against me:

40:10 Даже человек мирный со мною, на которого я полагался, который ел хлеб мой, поднял на меня пяту.
40:10
καὶ και and; even
γὰρ γαρ for
ο the
ἄνθρωπος ανθρωπος person; human
τῆς ο the
εἰρήνης ειρηνη peace
μου μου of me; mine
ἐφ᾿ επι in; on
ὃν ος who; what
ἤλπισα ελπιζω hope
ο the
ἐσθίων εσθιω eat; consume
ἄρτους αρτος bread; loaves
μου μου of me; mine
ἐμεγάλυνεν μεγαλυνω enlarge; magnify
ἐπ᾿ επι in; on
ἐμὲ εμε me
πτερνισμόν πτερνισμος deception; cunning treachery
40:10
צִדְקָתְךָ֬ ṣiḏqāṯᵊḵˈā צְדָקָה justice
לֹא־ lō- לֹא not
כִסִּ֨יתִי׀ ḵissˌîṯî כסה cover
בְּ bᵊ בְּ in
תֹ֬וךְ ṯˈôḵ תָּוֶךְ midst
לִבִּ֗י libbˈî לֵב heart
אֱמוּנָתְךָ֣ ʔᵉmûnāṯᵊḵˈā אֱמוּנָה steadiness
וּ û וְ and
תְשׁוּעָתְךָ֣ ṯᵊšûʕāṯᵊḵˈā תְּשׁוּעָה salvation
אָמָ֑רְתִּי ʔāmˈārᵊttî אמר say
לֹא־ lō- לֹא not
כִחַ֥דְתִּי ḵiḥˌaḏtî כחד hide
חַסְדְּךָ֥ ḥasdᵊḵˌā חֶסֶד loyalty
וַ֝ ˈwa וְ and
אֲמִתְּךָ֗ ʔᵃmittᵊḵˈā אֶמֶת trustworthiness
לְ lᵊ לְ to
קָהָ֥ל qāhˌāl קָהָל assembly
רָֽב׃ rˈāv רַב much
40:10. sed et homo pacificus meus in quo habui fiduciam qui manducabat panem meum levavit contra me plantam
For even the man of my peace, in whom I trusted, who ate my bread, hath greatly supplanted me.
9. Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.
40:10. I have not concealed your justice within my heart. I have spoken your truth and your salvation. I have not concealed your mercy and your truth from a great assembly.
40:10. I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:10: Raise me up - Restore me from this sickness, that I may requite them. This has also been applied to our Lord; who, knowing that he must die, prays that he may rise again, and thus disappoint the malice of his enemies.
Albert Barnes: Notes on the Bible - 1834
41:10: But thou, O Lord, be merciful unto me - That is, give me strength; restore me from my sickness and weakness.
And raise me up - From my bed of languishing.
That I may requite them - That I may repay them; or may recompense them. The word used here - שׁלם shā lam - means properly, to be whole, sound, safe; then, in Piel, to make secure, or preserve in safety; and then, to complete, to make whole, to make good, to restore; and then, to make whole or to complete in the sense of recompensing or requiting: to make the matter equal. It would be well expressed here by the familiar language, "giving them what they deserve." But it is not necessary to understand this as indicating an unforgiving spirit. The writer may have meant to say that the persons who demeaned themselves in this manner ought to be punished; that the public good required it; and being a magistrate, he spoke as one appointed to administer the laws, and prayed for a restoration to strength, that he might administer justice in this and in all similar cases. It is possible also that he meant to say he would repay them by "heaping coals of fire on their heads" - by acts of kindness in place of the wrongs that they had done him (see Pro 25:21-22; compare Rom 12:20-21); though I admit, that this is not the obvious interpretation. But in order to show that this was uttered with a bad spirit, and under the promptings of Rev_enge, it would be necessary to show that neither of these supposable interpretations could be the true one. It may be added here that we may not be required to vindicate all the expressions of personal feeling found in the Psalms in order to any just view of inspiration. See General Introduction, 6 (6).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:10: be merciful: Psa 57:1, Psa 109:21
that: Psa 18:37-42, Psa 21:8-10, Psa 69:22-28, Psa 109:6-20; Luk 19:27
Carl Friedrich Keil and Franz Delitzsch
41:10
(Heb.: 41:11-13) Having now described their behaviour towards him, sick in soul and body as he is, so devoid of affection, yea, so malignantly hostile and so totally contrary to the will and promise of God, David prays that God would raise him up, for he is now lying low, sick in soul and in body. The prayer is followed, as in Ps 39:14 and many other passages, by the future with ah: that I may be able to requite them, or: then will I requite them. What is meant is the requiting which it was David's duty as a duly constituted king to exercise, and which he did really execute by the power of God, when he subdued the rebellion of Absalom and maintained his ground in opposition to faithlessness and meanness. Instead of בּזאת אדע (Gen 42:33, cf. Gen 15:8, Ex 7:17; Num 16:28; Josh 3:10) the expression is בּזאת ידעתּי in the sense of (ex hoc) cognoverim. On חפצתּ בּי cf. Ps 18:20; Ps 22:9; Ps 35:27. By the second כּי, the בּזאת, which points forwards, is explained. The adversatively accented subject ואני stands first in Ps 41:13 as a nom. absol., just as in Ps 35:13. Ps 41:13 states, retrospectively from the standpoint of fulfilment, what will then be made manifest and assure him of the divine good pleasure, viz., Jahve upholds him (תּמך as in Ps 63:9), and firmly sets him as His chosen one before Him (cf. Ps 39:6) in accordance with the Messianic promise in 2Kings 7:16, which speaks of an unlimited future.
John Gill
41:10 But thou, O Lord, be merciful unto me, and raise me up,.... Not from a bed of illness, nor from a state of poverty and want; but from the dead: it was by the will of his divine Father that he suffered death, and it was to him he made satisfaction and reconciliation for the sins of his people, by his sufferings and death; and therefore it was but a reasonable request, that, having done this, he should be raised from the dead: besides, his Father had promised it, and he had believed it; so that this prayer was a prayer of faith, founded upon a divine promise; and the resurrection of Christ is for the most part ascribed to God the Father as his act; though not to the exclusion of the Son, who had power, as to lay down his life, so to take it up again; and though the resurrection of Christ from the dead is not only an act of power, but also of justice, he having paid his people's debts, atoned for their sins, and satisfied law and justice, it was but right and equitable that he should be discharged from the prison of the grave, and set free; yet here it is requested as an act of mercy, grace, and kindness; for, by doing it, it would appear that his Father's wrath was taken away from him, and that he had turned himself from the fierceness of his anger to him, and that he was well pleased with his righteousness and sacrifice; besides, it was giving him glory, as well as rolling away the reproach he lay under; and, however, it was in mercy to his body the church, whom he represented, since it was for their justification; nay, their regeneration is influenced by it; and so is the resurrection of their bodies, of which Christ's resurrection is the pledge and pattern. The end Christ had in view in making the request follows;
that I may requite them: not "him", Judas, last mentioned; for justice pursued and overtook him; he destroyed himself, and was gone to his own place, before Christ's resurrection from the dead; but them, the Jews, as a body; his enemies that spoke ill of him, wished ill to him, conspired against him, to take away his life, and did bring him to the dust of death: and this his requital of them, after his resurrection, was either of good for evil, by ordering his disciples to preach his Gospel, first at Jerusalem, to those very persons who were concerned in his death, many of whom were converted, baptized, and added to the church; or of evil, for their evil to him, which had its accomplishment in part, at the destruction of Jerusalem, and will more fully at the day of judgment, when they that have pierced him shall see him come in the clouds of heaven.
John Wesley
41:10 Requite - Punish them for their wicked practices; which being now a magistrate, he was obliged to do.
Robert Jamieson, A. R. Fausset and David Brown
41:10 A lawful punishment of criminals is not revenge, nor inconsistent with their final good (compare Ps 40:14-15).
40:1140:11: Այլ դու Տէր ողորմեա՛ ինձ կանգնեա՛ զիս, եւ հատուցից նոցա[6880]։ [6880] Ոմանք.Եւ ես հատուցից։
11 Բայց դու, Տէ՛ր, ողորմի՛ր եւ ոտքի՛ կանգնեցրու ինձ, որ հատուցեմ նրանց:
10 Սակայն, ո՛վ Տէր, դուն ողորմէ՛ ինծի ու կանգնեցո՛ւր զիս Ու ես փոխարէնը պիտի տամ անոնց։
Այլ դու, Տէր, ողորմեա ինձ, կանգնեա զիս, եւ հատուցից նոցա:

40:11: Այլ դու Տէր ողորմեա՛ ինձ կանգնեա՛ զիս, եւ հատուցից նոցա[6880]։
[6880] Ոմանք.Եւ ես հատուցից։
11 Բայց դու, Տէ՛ր, ողորմի՛ր եւ ոտքի՛ կանգնեցրու ինձ, որ հատուցեմ նրանց:
10 Սակայն, ո՛վ Տէր, դուն ողորմէ՛ ինծի ու կանգնեցո՛ւր զիս Ու ես փոխարէնը պիտի տամ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
40:1040:11 Ты же, Господи, помилуй меня и восставь меня, и я воздам им.
40:11 σὺ συ you δέ δε though; while κύριε κυριος lord; master ἐλέησόν ελεεω show mercy; have mercy on με με me καὶ και and; even ἀνάστησόν ανιστημι stand up; resurrect με με me καὶ και and; even ἀνταποδώσω ανταποδιδωμι repay αὐτοῖς αυτος he; him
40:11 אַתָּ֤ה ʔattˈā אַתָּה you יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH לֹא־ lō- לֹא not תִכְלָ֣א ṯiḵlˈā כלא restrain רַחֲמֶ֣יךָ raḥᵃmˈeʸḵā רַחֲמִים compassion מִמֶּ֑נִּי mimmˈennî מִן from חַסְדְּךָ֥ ḥasdᵊḵˌā חֶסֶד loyalty וַ֝ ˈwa וְ and אֲמִתְּךָ֗ ʔᵃmittᵊḵˈā אֶמֶת trustworthiness תָּמִ֥יד tāmˌîḏ תָּמִיד continuity יִצְּרֽוּנִי׃ yiṣṣᵊrˈûnî נצר watch
40:11. tu autem Domine miserere mei et leva me ut reddam eisBut thou, O Lord, have mercy on me, and raise my up again: and I will requite them.
10. But thou, O LORD, have mercy upon me, and raise me up, that I may requite them.
40:11. O Lord, do not take your tender mercies far from me. Your mercy and your truth ever sustain me.
40:11. Withhold not thou thy tender mercies from me, O LORD: let thy lovingkindness and thy truth continually preserve me.
But thou, O LORD, be merciful unto me, and raise me up, that I may requite them:

40:11 Ты же, Господи, помилуй меня и восставь меня, и я воздам им.
40:11
σὺ συ you
δέ δε though; while
κύριε κυριος lord; master
ἐλέησόν ελεεω show mercy; have mercy on
με με me
καὶ και and; even
ἀνάστησόν ανιστημι stand up; resurrect
με με me
καὶ και and; even
ἀνταποδώσω ανταποδιδωμι repay
αὐτοῖς αυτος he; him
40:11
אַתָּ֤ה ʔattˈā אַתָּה you
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
לֹא־ lō- לֹא not
תִכְלָ֣א ṯiḵlˈā כלא restrain
רַחֲמֶ֣יךָ raḥᵃmˈeʸḵā רַחֲמִים compassion
מִמֶּ֑נִּי mimmˈennî מִן from
חַסְדְּךָ֥ ḥasdᵊḵˌā חֶסֶד loyalty
וַ֝ ˈwa וְ and
אֲמִתְּךָ֗ ʔᵃmittᵊḵˈā אֶמֶת trustworthiness
תָּמִ֥יד tāmˌîḏ תָּמִיד continuity
יִצְּרֽוּנִי׃ yiṣṣᵊrˈûnî נצר watch
40:11. tu autem Domine miserere mei et leva me ut reddam eis
But thou, O Lord, have mercy on me, and raise my up again: and I will requite them.
10. But thou, O LORD, have mercy upon me, and raise me up, that I may requite them.
40:11. O Lord, do not take your tender mercies far from me. Your mercy and your truth ever sustain me.
40:11. Withhold not thou thy tender mercies from me, O LORD: let thy lovingkindness and thy truth continually preserve me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-14. Давид молит Бога о прощении своего греха, об исцелении от болезни и о каре врагов. В этой заслуженной врагами каре Давид увидит знак благоволения к себе Бога и прощения своего греха (прошедшее время глаголов стоит вместо будущего). - "А меня... поставишь пред лицем Твоим во веки" - т. е. я буду служить Тебе вечно, во все продолжение своей земной жизни, или в смысле - это Твое благоволение будет для меня служить залогом того, что за гробом я буду предстоять пред Тобою, жить вблизи Тебя.
Adam Clarke: Commentary on the Bible - 1831
41:11: By this I know that thou favorest me - If thou hadst not been on my side, I had perished by this disease; and then my enemies would have had cause to triumph.
This also has been applied to our Lord; and Calmet says it is the greatest proof we have of the divinity of Christ, that he did not permit the malice of the Jews, nor the rage of the devil, to prevail against him. They might persecute, blaspheme, mock, insult, crucify, and slay him; but his resurrection confounded them; and by it he gained the victory over sin, death, and hell.
Albert Barnes: Notes on the Bible - 1834
41:11: By this I know - Compare the notes at Psa 20:6. This indicates a confident assurance that his prayer would be answered, and that he would be restored to health. How he had this assurance we are not informed, but it seems most probable that it was by an intimation conveyed to his mind by God himself. Compare, for a similar case, Phi 1:25. See the notes at that passage.
That thou favorest me - That thou dost delight in me; that thou art my friend.
Because mine enemy doth not triumph over me - The word here rendered triumph properly means to shout, or to make a noise. As a sign of exultation, more especially in war: Sa1 17:20. Here it means that his enemy would not secure a victory over him; or would not shout as if such a victory were obtained. That is, he felt assured now that all the machinations of his goes would be defeated; that all the hopes which they cherished that he was soon to die would be disappointed; that he himself would be recovered from Iris sickness, contrary to their malicious anticipations and desires. This he regarded as an evidence that God was his friend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:11: because: Psa 13:4, Psa 31:8, Psa 35:25, Psa 86:17, Psa 124:6; Jer 20:13; Col 2:15
John Gill
41:11 By this I know that thou favourest me,.... Or "delightest in me" (z); as he did, both as his Son and his servant; in his obedience, sufferings, and death, whereby his counsels were accomplished, his covenant ratified, and the salvation of his people procured; and which delight and well pleasedness in him was the ground of his deliverance from the power of death and the grave; see Ps 18:19; the token by which Christ knew this was,
because mine enemy doth not triumph over me; Judas could not; he was too short lived, he was quickly taken away, and all the woes fall upon him imprecated on him, Ps 109:6; nor the Jews; for though they were highly delighted when they had fastened him to the cross, and when he was dead, and laid in the grave; yet they could not sing their jubilee song over him until the third day was past; for they knew he had given out that he should rise again the third day; on which day he did rise, and his apostles preached that he was alive, and through him the resurrection of the dead, to their great grief, vexation, and mortification: nor did Satan, the enemy of Christ, personal and mystical, triumph over him; not in the wilderness, where, after he had tempted him, he was obliged to leave him; nor in the garden, and his agony there, where he was strengthened by an angel; nor even on the cross; for on that Christ himself triumphed over Satan and his principalities, whom he spoiled, and destroyed the devil and all his works; and, at his ascension to heaven, led captivity captive, and gave gifts to men, in token of triumph, and went forth, in the ministration of the Gospel, conquering, and to conquer; turning men from the power of Satan, and causing his servants to triumph in him, while they were in every place diffusing the savour of his knowledge.
(z) "complacuisti in me", Pagninus, Montanus, Vatablus; "delectaris me", Junius & Tremellius, Piscator, Cocceius.
John Wesley
41:11 By this - Because hitherto thou hast supported me, and prolonged my days to the disappointment of their hopes.
Robert Jamieson, A. R. Fausset and David Brown
41:11 favourest--or tenderly lovest me (Gen 34:19), evinced by relief from his enemies, and, farther, God recognizes his innocence by upholding him.
40:1240:12: Յայսմ ծանեայց թէ հաճեցար ընդ իս, զի մի՛ ուրախ եղիցին յիս թշնամիք իմ[6881]։ [6881] Ոմանք.Յայսմ ծանեայ։ Ուր Ոսկան.զի հաճեցար ընդ։
12 Եթէ թշնամիներս չչարախնդան վրաս, դրանից ես կ’իմանամ, որ բարեհաճ ես իմ հանդէպ:
11 Գիտեմ թէ՝ ինծի կը հաւնիս, Անոր համար թշնամիս յաղթական չ’ըլլար։
Յայսմ ծանեայց թէ հաճեցար ընդ իս, զի մի՛ ուրախ եղիցին յիս թշնամիք իմ:

40:12: Յայսմ ծանեայց թէ հաճեցար ընդ իս, զի մի՛ ուրախ եղիցին յիս թշնամիք իմ[6881]։
[6881] Ոմանք.Յայսմ ծանեայ։ Ուր Ոսկան.զի հաճեցար ընդ։
12 Եթէ թշնամիներս չչարախնդան վրաս, դրանից ես կ’իմանամ, որ բարեհաճ ես իմ հանդէպ:
11 Գիտեմ թէ՝ ինծի կը հաւնիս, Անոր համար թշնամիս յաղթական չ’ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
40:1140:12 Из того узнаю, что Ты благоволишь ко мне, если враг мой не восторжествует надо мною,
40:12 ἐν εν in τούτῳ ουτος this; he ἔγνων γινωσκω know ὅτι οτι since; that τεθέληκάς θελω determine; will με με me ὅτι οτι since; that οὐ ου not μὴ μη not ἐπιχαρῇ επιχαιρω the ἐχθρός εχθρος hostile; enemy μου μου of me; mine ἐπ᾿ επι in; on ἐμέ εμε me
40:12 כִּ֤י kˈî כִּי that אָפְפ֥וּ־ ʔāfᵊfˌû- אפף encompass עָלַ֨י׀ ʕālˌay עַל upon רָעֹ֡ות rāʕˈôṯ רָעָה evil עַד־ ʕaḏ- עַד unto אֵ֬ין ʔˈên אַיִן [NEG] מִסְפָּ֗ר mispˈār מִסְפָּר number הִשִּׂיג֣וּנִי hiśśîḡˈûnî נשׂג overtake עֲ֭וֹנֹתַי ˈʕᵃwōnōṯay עָוֹן sin וְ wᵊ וְ and לֹא־ lō- לֹא not יָכֹ֣לְתִּי yāḵˈōlᵊttî יכל be able לִ li לְ to רְאֹ֑ות rᵊʔˈôṯ ראה see עָצְמ֥וּ ʕāṣᵊmˌû עצם be mighty מִ mi מִן from שַּֽׂעֲרֹ֥ות śśˈaʕᵃrˌôṯ שַׂעֲרָה single hair רֹ֝אשִׁ֗י ˈrōšˈî רֹאשׁ head וְ wᵊ וְ and לִבִּ֥י libbˌî לֵב heart עֲזָבָֽנִי׃ ʕᵃzāvˈānî עזב leave
40:12. in hoc cognovi quod velis me quia non insultavit inimicus meus mihiBy this I know, that thou hast had a good will for me: because my enemy shall not rejoice over me.
11. By this I know that thou delightest in me, because mine enemy doth not triumph over me.
40:12. For evils without number have surrounded me. My iniquities have taken hold of me, and I was not able to see. They have been multiplied beyond the hairs of my head. And my heart has forsaken me.
40:12. For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me.
By this I know that thou favourest me, because mine enemy doth not triumph over me:

40:12 Из того узнаю, что Ты благоволишь ко мне, если враг мой не восторжествует надо мною,
40:12
ἐν εν in
τούτῳ ουτος this; he
ἔγνων γινωσκω know
ὅτι οτι since; that
τεθέληκάς θελω determine; will
με με me
ὅτι οτι since; that
οὐ ου not
μὴ μη not
ἐπιχαρῇ επιχαιρω the
ἐχθρός εχθρος hostile; enemy
μου μου of me; mine
ἐπ᾿ επι in; on
ἐμέ εμε me
40:12
כִּ֤י kˈî כִּי that
אָפְפ֥וּ־ ʔāfᵊfˌû- אפף encompass
עָלַ֨י׀ ʕālˌay עַל upon
רָעֹ֡ות rāʕˈôṯ רָעָה evil
עַד־ ʕaḏ- עַד unto
אֵ֬ין ʔˈên אַיִן [NEG]
מִסְפָּ֗ר mispˈār מִסְפָּר number
הִשִּׂיג֣וּנִי hiśśîḡˈûnî נשׂג overtake
עֲ֭וֹנֹתַי ˈʕᵃwōnōṯay עָוֹן sin
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יָכֹ֣לְתִּי yāḵˈōlᵊttî יכל be able
לִ li לְ to
רְאֹ֑ות rᵊʔˈôṯ ראה see
עָצְמ֥וּ ʕāṣᵊmˌû עצם be mighty
מִ mi מִן from
שַּֽׂעֲרֹ֥ות śśˈaʕᵃrˌôṯ שַׂעֲרָה single hair
רֹ֝אשִׁ֗י ˈrōšˈî רֹאשׁ head
וְ wᵊ וְ and
לִבִּ֥י libbˌî לֵב heart
עֲזָבָֽנִי׃ ʕᵃzāvˈānî עזב leave
40:12. in hoc cognovi quod velis me quia non insultavit inimicus meus mihi
By this I know, that thou hast had a good will for me: because my enemy shall not rejoice over me.
11. By this I know that thou delightest in me, because mine enemy doth not triumph over me.
40:12. For evils without number have surrounded me. My iniquities have taken hold of me, and I was not able to see. They have been multiplied beyond the hairs of my head. And my heart has forsaken me.
40:12. For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:12: Thou upholdest me - I am still enabled to show that my heart was upright before God.
Settest me before thy face for ever - Thou showest that thou dost approve of me: that I stand in thy presence, under the smiles of thy approbation.
This also has been applied to our Lord, and considered as pointing out his mediatorial office at the right hand of God.
Albert Barnes: Notes on the Bible - 1834
41:12: And as for me - literally, "and I;" as if there were some verb understood. The reference is turned on himself; on all that was suggested by this train of remark as bearing on himself. The result of the whole was a firm assurance that God would sustain him, and that he would be established before God foRev_er. The train of thought is this: "And I... thou upholdest me." Perhaps the course of expression, if it had not been suddenly changed, would have been, "And I am sustained or held up." The thought, however, turns rather on God than on himself, and instead of carrying out the reference to himself so prominently, he turns to God as the source from where all this was derived.
Thou upholdest me - Not merely in strengthening me in my sickness, but, what is more important, in vindicating my character against the aspersions which are cast upon it. Thou dost show that I am upright.
In mine integrity - literally, "in my perfection." See the notes at Job 1:1. The word here means uprightness, sincerity, probity. He had been calumniated by his foes. His sickness had been regarded by them as a proof that he was a hypocrite or a stranger to God. If he had died, they would have urged that fact as evidence that he was the object of the divine displeasure. His restored health was clear proof that their suggestions were false, and that he was not suffering for the cause which they alleged. God thus showed that he regarded him as upright and sincere. The claim is not that of "absolute perfections," but only of a character of piety or integrity in opposition to the slanderous charges of his enemies. Compare Psa 7:8; Psa 25:21; Psa 26:1, Psa 26:11.
And settest me before thy face for ever - That is, Thou wilt do it. God would always have him in his presence, permit him always to dwell with him - the highest proof of his friendship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:12: thou: Psa 25:21, Psa 94:18
settest: Psa 16:11, Psa 17:15, Psa 34:15, Psa 73:23, Psa 73:24; Job 36:7; Joh 17:24
Geneva 1599
41:12 And as for me, thou upholdest me (h) in mine integrity, and settest me before thy (i) face for ever.
(h) Meaning, either in prosperity of life or in the true fear of God against all temptation.
(i) Showing me evident signs of your fatherly providence.
John Gill
41:12 And as for me, thou upholdest me in mine integrity,.... In the innocence of his nature, being free from sin, original and actual; in the uprightness of his life and conversation before God and men; and in the perfection of his obedience and sacrifice, whereby he brought in a perfect righteousness, made complete atonement, and obtained full salvation and redemption for his people; and, because of all this, Jehovah the Father upheld him in his sufferings, as man and Mediator, that he failed not, and was not discouraged: or rather the sense is, that by several things which turned up in Providence, as the disagreement of the witnesses, declaration of his judge, and the confession of Judas his betrayer, he was cleared of the charges brought against him, and his innocence was maintained, and he upheld in it; but especially this was done by raising him from the dead, when he was openly acquitted, discharged, and justified, and declared to be the Holy One of God, Ti1 3:16;
and settest me before thy face for ever; after his resurrection, he was introduced into the presence of his Father, and was made glad with his countenance; where he sits before him as the Angel of his presence, and appears in the presence of God in the behalf of his people; is the Lamb in the midst of the throne, as though he had been slain; where his person, blood, righteousness, and sacrifice, are ever in view for their acceptance, and where he ever lives to make intercession for them; for here he will continue until the time of the restitution of all things.
John Wesley
41:12 Settest - Or, hast confirmed me in thy presence, under thine eye and special care: to minister unto thee, as a king over thy people. And in regard of his posterity, the kingdom was established for ever.
Robert Jamieson, A. R. Fausset and David Brown
41:12 settest . . . before thy face--under thy watch and care, as God before man's face (Ps 16:8) is an object of trust and love.
40:1340:13: Այլ զիս յանբծութեան իմում ընկալար. հաստատեցեր զիս առաջի քո յաւիտեան։
13 Դու իմ անմեղութեան համար ընդունեցիր ինձ եւ յաւիտեան հաստատեցիր քո առջեւ:
12 Զիս իմ անմեղութեանս մէջ կը պահես Ու յաւիտեան զիս քու առջեւդ կը կայնեցնես։
Այլ զիս յամբծութեան իմում ընկալար, եւ հաստատեցեր զիս առաջի քո յաւիտեան:

40:13: Այլ զիս յանբծութեան իմում ընկալար. հաստատեցեր զիս առաջի քո յաւիտեան։
13 Դու իմ անմեղութեան համար ընդունեցիր ինձ եւ յաւիտեան հաստատեցիր քո առջեւ:
12 Զիս իմ անմեղութեանս մէջ կը պահես Ու յաւիտեան զիս քու առջեւդ կը կայնեցնես։
zohrab-1805▾ eastern-1994▾ western am▾
40:1240:13 а меня сохранишь в целости моей и поставишь пред лицем Твоим на веки.
40:13 ἐμοῦ εμου my δὲ δε though; while διὰ δια through; because of τὴν ο the ἀκακίαν ακακια relieve; lay hold of καὶ και and; even ἐβεβαίωσάς βεβαιοω confirm με με me ἐνώπιόν ενωπιος in the face; facing σου σου of you; your εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
40:13 רְצֵ֣ה rᵊṣˈē רצה like יְ֭הוָה [ˈyhwāh] יְהוָה YHWH לְ lᵊ לְ to הַצִּילֵ֑נִי haṣṣîlˈēnî נצל deliver יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH לְ lᵊ לְ to עֶזְרָ֥תִי ʕezrˌāṯî עֶזְרָה help חֽוּשָׁה׃ ḥˈûšā חושׁ make haste
40:13. ego autem in simplicitate mea adiutus sum a te et statues me ante faciem tuam in perpetuumBut thou hast upheld me by reason of my innocence: and hast established me in thy sight for ever.
12. And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever.
40:13. Be pleased, O Lord, to rescue me. Look down, O Lord, to help me.
40:13. Be pleased, O LORD, to deliver me: O LORD, make haste to help me.
And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever:

40:13 а меня сохранишь в целости моей и поставишь пред лицем Твоим на веки.
40:13
ἐμοῦ εμου my
δὲ δε though; while
διὰ δια through; because of
τὴν ο the
ἀκακίαν ακακια relieve; lay hold of
καὶ και and; even
ἐβεβαίωσάς βεβαιοω confirm
με με me
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
40:13
רְצֵ֣ה rᵊṣˈē רצה like
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
לְ lᵊ לְ to
הַצִּילֵ֑נִי haṣṣîlˈēnî נצל deliver
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
עֶזְרָ֥תִי ʕezrˌāṯî עֶזְרָה help
חֽוּשָׁה׃ ḥˈûšā חושׁ make haste
40:13. ego autem in simplicitate mea adiutus sum a te et statues me ante faciem tuam in perpetuum
But thou hast upheld me by reason of my innocence: and hast established me in thy sight for ever.
12. And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever.
40:13. Be pleased, O Lord, to rescue me. Look down, O Lord, to help me.
40:13. Be pleased, O LORD, to deliver me: O LORD, make haste to help me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:13: Blessed be the Lord God of Israel - By all these circumstances and events glory shall redound to the name of God for ever; for the record of these things shall never perish, but be published from one generation to another; and it has been so.
From everlasting, and to everlasting - מהעולם ועד העולם mehaolam vead haolam; From the hidden time to the hidden time; from that which had no beginning to that which has no end.
To which he subscribes, Amen and Amen. Fiat, fiat - Vulgate. Γενοιτο, γενοιτο - Septuagint. The Chaldee says, "And let the righteous say, Amen, and Amen." "Be blessed, Lord God of Israel, from world, and in world. Be it! So be it!" - Anglo-Saxon. To which the Old Psalter approaches very nearly: Blyssed Lord God of Isrel, fra werld, and in werld: Be it done! be it done. Thus illustrated by the same, Fra werld in werld; that es, fra the bygynnyng of this wereld, in til wereld that lastes ay. Be it done, be it done. This dubblying schews that it es at do of al men. In Latyn, it es, fiat, fiat! in Ebru, Amen Amen es writyn: tharfore that Aquila translated vere, vel fideliter, that es, sothfastly or trew.
Thus ends what the Hebrews call the first book of Psalms; for the reader will recollect that this book is divided by the Jews into five books, the first of which ends with this Psalm.
This doxology, Dr. Kennicott supposes, may have been added by the collector of this book; and he thinks that the division into books is not arbitrary, and that the Psalms were collected at different times by different persons. See the Introduction. There is certainly a considerable variety in the style of the several books; in the examination of which the Hebrew critic will not lose his labor.
Albert Barnes: Notes on the Bible - 1834
41:13: Blessed be the Lord God of Israel - That is, Let the Lord God of Israel be praised, honored, adored. The language is an expression of desire that all honor, all happiness, might be His. It is a recognition of God as the source of the mercies referred to, and an expression of the feeling that he is entitled to universal praise. The word Israel here refers to the people of God as descended from Jacob or Israel.
From everlasting, and to everlasting - Through eternity, or eternal ages, - from all past duration to all future duration. The expression "from everlasting to everlasting," would embrace eternity; and the idea is that God is deserving of eternal praise.
Amen, and amen - The word "amen" means properly surely, certainly, truly, and is a word expressive of solemn affirmation, or of the desire of the mind that this should be so. Its repetition is emphatic, expressing strong assent to what is said as certainly true, or as eminently the wish of the mind. This benediction marks the close of one of the five books into which the Psalms are commonly divided. See the General Introduction, Section 3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:13: Blessed: Psa 72:18, Psa 72:19, Psa 89:52, Psa 106:48; Ch1 29:10; Eph 1:3; Rev 4:8, Rev 5:9-14, Rev 7:12; Rev 11:17
Amen: The LXX and Vulgate render Γενοιτο, γενοιτο, Fiat, fiat. So be it! So be it! With this psalm ends the first of the five books into which the Hebrews have divided the Psalms. Num 5:22; Deu 27:15-26; Kg1 1:36; Ch1 16:36; Jer 28:6; Mat 6:13; Co1 14:16; Rev 22:20
Carl Friedrich Keil and Franz Delitzsch
41:13
(Heb.: 41:14) The closing doxology of the First Book, vid., Introduction. Concerning בּרוּך vid., Ps 18:47. The expression "from aeon to aeon" is, according to Berachoth ix. 5, directed against those who deny the truth of the future world. אמן ואמן (a double aleethe's or aleethoo's) seals it in a climactic form.
Geneva 1599
41:13 Blessed [be] the LORD God of Israel from everlasting, and to everlasting. (k) Amen, and Amen.
(k) By this repetition he stirs up the faithful to praise God.
John Gill
41:13 Blessed be the Lord God of Israel,.... Which is said, either by the Messiah, on account of the delight his Father had in him; the favour he had shown him in raising him from the dead, maintaining his innocence, and exalting him at his own right hand; and for all the blessings of grace the whole Israel of God enjoyed through him: or else by the church, who is meant by Israel, the Lord is the God of in a covenant way; who, hearing such things done to her Lord and head, breaks out into an exclamation of praise, and ascribes blessing and glory to God for them, which is due to him;
from everlasting, and to everlasting; that is, throughout all ages, world without end, Eph 3:21.
Amen and Amen; which word, as Kimchi observes, signifies confirmation; and the doubling of it is for the greater confirmation of what is expressed. Here ends the first part of the book of Psalms, which is divided into five parts by the Jews (a).
(a) Midrash Tillim, fol. 2. 1. Kimchi Praefat. in Psal.
John Wesley
41:13 Amen - Signifies an hearty assent and approbation, and withal an earnest desire of the thing, to which it is annexed. And as the psalms are divided into five books, so each of them is closed with this word; the first here: the second, Ps 72:19, the third, Ps 89:52, the fourth, Ps 106:48, the last in the end of Ps 150:6, the doubling of the word shews the fervency of his spirit, in this work of praising God.
Robert Jamieson, A. R. Fausset and David Brown
41:13 Blessed--praised, usually applied to God. The word usually applied to men denotes happiness (Ps 1:1; Ps 32:1). With this doxology the first book closes.
40:1440:14: Օրհնեալ Տէր Աստուած Իսրայէլի յաւիտեանս յաւիտենից. եղիցի եղիցի։ Տունք. ժդ̃։
14 Օրհնեալ լինի Տէր Աստուածն Իսրայէլի յաւիտեանս յաւիտենից. ամէն, ամէն:
13 Օրհնեա՛լ ըլլայ Իսրայէլի Տէր Աստուածը՝ Յաւիտեանս յաւիտենից։ Ամէն ու ամէն։
Օրհնեալ Տէր Աստուած Իսրայելի յաւիտեանս յաւիտենից: Եղիցի, եղիցի:

40:14: Օրհնեալ Տէր Աստուած Իսրայէլի յաւիտեանս յաւիտենից. եղիցի եղիցի։ Տունք. ժդ̃։
14 Օրհնեալ լինի Տէր Աստուածն Իսրայէլի յաւիտեանս յաւիտենից. ամէն, ամէն:
13 Օրհնեա՛լ ըլլայ Իսրայէլի Տէր Աստուածը՝ Յաւիտեանս յաւիտենից։ Ամէն ու ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
40:1340:14 Благословен Господь Бог Израилев от века и до века! Аминь, аминь!
40:14 εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away τοῦ ο the αἰῶνος αιων age; -ever καὶ και and; even εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever γένοιτο γινομαι happen; become γένοιτο γινομαι happen; become
40:14 יֵ֘בֹ֤שׁוּ yˈēvˈōšû בושׁ be ashamed וְ wᵊ וְ and יַחְפְּר֨וּ׀ yaḥpᵊrˌû חפר be ashamed יַחַד֮ yaḥaḏ יַחַד gathering מְבַקְשֵׁ֥י mᵊvaqšˌê בקשׁ seek נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul לִ li לְ to סְפֹּ֫ותָ֥הּ sᵊppˈôṯˌāh ספה sweep away יִסֹּ֣גוּ yissˈōḡû סוג turn אָ֭חֹור ˈʔāḥôr אָחֹור back(wards) וְ wᵊ וְ and יִכָּלְמ֑וּ yikkālᵊmˈû כלם humiliate חֲ֝פֵצֵ֗י ˈḥᵃfēṣˈê חָפֵץ delighting רָעָתִֽי׃ rāʕāṯˈî רָעָה evil
40:14. benedictus Dominus Deus Israhel a saeculo et usque in saeculum amen amenBlessed be the Lord the God of Israel from eternity to eternity. So be it. So be it.
13. Blessed be the LORD, the God of Israel, from everlasting and to everlasting. Amen, and Amen.
40:14. Let them together be confounded and awed, who seek after my soul to steal it away. Let them be turned back and be in awe, who wish evils upon me.
40:14. Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil.
Blessed [be] the LORD God of Israel from everlasting, and to everlasting. Amen, and Amen:

40:14 Благословен Господь Бог Израилев от века и до века! Аминь, аминь!
40:14
εὐλογητὸς ευλογητος commended; commendable
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
τοῦ ο the
αἰῶνος αιων age; -ever
καὶ και and; even
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
γένοιτο γινομαι happen; become
γένοιτο γινομαι happen; become
40:14
יֵ֘בֹ֤שׁוּ yˈēvˈōšû בושׁ be ashamed
וְ wᵊ וְ and
יַחְפְּר֨וּ׀ yaḥpᵊrˌû חפר be ashamed
יַחַד֮ yaḥaḏ יַחַד gathering
מְבַקְשֵׁ֥י mᵊvaqšˌê בקשׁ seek
נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul
לִ li לְ to
סְפֹּ֫ותָ֥הּ sᵊppˈôṯˌāh ספה sweep away
יִסֹּ֣גוּ yissˈōḡû סוג turn
אָ֭חֹור ˈʔāḥôr אָחֹור back(wards)
וְ wᵊ וְ and
יִכָּלְמ֑וּ yikkālᵊmˈû כלם humiliate
חֲ֝פֵצֵ֗י ˈḥᵃfēṣˈê חָפֵץ delighting
רָעָתִֽי׃ rāʕāṯˈî רָעָה evil
40:14. benedictus Dominus Deus Israhel a saeculo et usque in saeculum amen amen
Blessed be the Lord the God of Israel from eternity to eternity. So be it. So be it.
13. Blessed be the LORD, the God of Israel, from everlasting and to everlasting. Amen, and Amen.
40:14. Let them together be confounded and awed, who seek after my soul to steal it away. Let them be turned back and be in awe, who wish evils upon me.
40:14. Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. представляет литургическую прибавку. Слово буди, буди (слав.) (аминь, аминь) заключает первый сборник псалмов Давидовых.