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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Надписание указывает на исполнение под аккомпанемент струнных инструментов.

Псалом написан вероятнее всего во время только что начинавшего подготовляться восстания Авессалома. Последнее, покоясь ближайшим образом на властолюбивых замыслах, являлось вместе с тем и выражением суда Божия на Давиде за совершенное им преступление с Вирсавией и Урием: как разрушивший семейное счастье другого, он должен понести сам наказание в своей семье. Давид видел связь своего преступления с этим восстанием и в большинстве псалмов из этого времени он, изображая себя преследуемым незаслуженно народом (см. IV Пс 2: ст. ), кается пред Богом в своем грехе и просит о снисхождении к нему, что видим мы и в этом псалме.

Давид молит Бога о снисхождении к нему и помиловании ввиду тяжких душевных и физических своих страданий (2-8). В этом покаянии и молитве он почерпает уверенность в Божественной помощи, почему говорит своим врагам, что их преследования будут неудачны (9-11).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David was a weeping prophet as well as Jeremiah, and this psalm is one of his lamentations: either it was penned in a time, or at least calculated for a time, of great trouble, both outward and inward. Is any afflicted? Is any sick? Let him sing this psalm. The method of this psalm is very observable, and what we shall often meet with. He begins with doleful complaints, but ends with joyful praises; like Hannah, who went to prayer with a sorrowful spirit, but, when she had prayed, went her way, and her countenance was no more sad. Three things the psalmist is here complaining of:-- 1. Sickness of body. 2. Trouble of mind, arising from the sense of sin, the meritorious cause of pain and sickness. 3. The insults of his enemies upon occasion of both. Now here, I. He pours out his complaints before God, deprecates his wrath, and begs earnestly for the return of his favour, ver. 1-7. II. He assures himself of an answer of peace, shortly, to his full satisfaction, ver. 8-10. This psalm is like the book of Job.
Adam Clarke: Commentary on the Bible - 1831
This Psalm contains a deprecation of eternal vengeance, Psa 6:1; a petition to God for mercy, Psa 6:2. This is enforced from a consideration of the psalmist's sufferings, Psa 6:3; from that of the Divine mercy, Psa 6:4; from that of the praise and glory which God would fail to receive if man were destroyed, Psa 6:5; from that of his humiliation and contrition, Psa 6:6, Psa 6:7. Being successful in his supplication, he exults in God, Psa 6:8, Psa 6:9; and predicts the downfall of all his enemies, Psa 6:10.
This Psalm has the following inscription: To the chief Musician on Neginoth, upon Sheminith, A Psalm of David; which the Chaldee translates, "To be sung on neginoth, a harp of eight strings." The various interpretations given to this inscription, both by ancients and moderns, show us that nothing is known concerning it. We have already seen that neginoth probably signifies all instruments which emitted sounds by strokes, or stringed instruments in general. This Psalm was to be accompanied with such instruments; but one of a particular kind is specified, viz., sheminith; so called from its having eight strings. The chief musician is directed to accompany the recital of this Psalm with the above instrument.
Albert Barnes: Notes on the Bible - 1834
6:0: 1. "Title of the psalm." This psalm is inscribed "To the chief Musician on Neginoth upon Sheminith." On the meaning of the phrase "Chief Musician on Neginoth," see the notes at the title to Psa 4:1-8 : The phrase "upon Sheminith" occurs here for the first time, and modifies the meaning of the title. The word Sheminith - שׁמינית shemı̂ ynı̂ yth - means properly "the eighth," and corresponds exactly to our word "octave," the eighth. It means in modern music an interval of seven degrees, or twelve semitones. It contains five full tones, and two semitones. It is supposed by Gesenius (Lexicon) here to denote "the lowest and gravest notes of the scale, sung by men, the modern bass or basso." The word occurs, in the musical use, in Ch1 15:21, in enumerating various names of musicians, "Mattithiah, and Elipheleh, etc., with harps on the Sheminith to excel;" margin, "or eighth." It is also found in the title to Psa 12:1-8 : It does not elsewhere occur in reference to music in the Scriptures. It is probably not possible now to ascertain the precise meaning of the word as applicable to ancient music, and it is not important. The phrase "upon the octave" would properly be the true rendering of it; and this was doubtless quite intelligible at the time. It would be difficult to explain many of the musical terms now in use, after the lapse of two or three thousand years. If the term, however, was used, as is supposed by Gesenius, to denote the bass, its meaning is not difficult. It would then mean that the psalm was designed to be sung, accompanied with the instruments designated by "Neginoth," and with the voices appropriate to this "octave" - the bass voices. The usual bass voice might be supposed to be adapted to the sentiment in the psalm.
2. "The author of the psalm." The psalm purports to have been written by David, and there is nothing in the psalm to lead us to doubt the truth of this representation. It may be assumed, therefore, to be his.
3. "The occasion on which the psalm was written." In the, running title in the English version this psalm is called "David's complaint in his sickness." It is hardly necessary to say that these running titles were prefixed by the translators, and that there is nothing in the Hebrew that corresponds with this. Still, this has been a very pRev_ailing tradition as to the occasion on which this psalm was composed. Dr. Horsley prefixes this title to it: "A penitential prayer in the character of a sick person," and in the exposition of this psalm supposes that the suppliant is a mystical personage, and that the object is to represent the feelings of a penitent under the image of such a personage, or that "the sick person is the believer's soul laboring under a sense of its infirmities and anxiously expecting the promised redemption; the sickness is the depravity and disorder occasioned by the fall of man." Luther entities it "A penitential prayer (Bussgebet), for the health of the body and the soul." DeWette regards it as the prayer of one oppressed or in trouble, under the image of a sick person; and in this opinion Rosemnuller concurs. Others regard it as a psalm composed in view of sickness, and suppose it was written in consequence of sickness brought upon David in consequence of the rebellion of Absalom. Indeed, there has been a pretty general concurrence among expositors in the sentiment that, as the two pRev_ious psalms were composed in view of that rebellion, so this was also. Calvin supposes that it was not composed specifically in view of "sickness," but of some great calamity that brought David to feel that he was near the borders of the grave, and that was thus the means of bringing the sins of his past life impressively to his remembrance.
In this uncertainty, and this want of positive testimony as to the occasion when the psalm was composed, it is natural to look to the psalm itself, and to inquire whether there are any "internal" indications which will enable us to determine with any degree of probability the circumstances of the writer at the time of its composition. The psalm, then, has the following internal marks as to the occasion on which it was composed:
I. The writer was in the midst of enemies, and in great peril on account of them. "Mine eye is consumed because of grief; it waxeth old because of all mine enemies," Psa 6:7. "Depart from me, all ye workers of iniquity," Psa 6:8. "Let all mine enemies be ashamed and sore vexed," Psa 6:10. We cannot be mistaken, then, in supposing that this was at some period in the life of David, when his numerous enemies pressed hard upon him and endangered his life.
II. He was crushed and broken-hearted on account of these trials; he had not strength of body to bear up under the weight of accumulated woes; he sank under the burden of these troubles and calamities, and was brought near to the grave. There were many and formidable external foes who threatened his life; and there was, on some account, connected with this, deep and crushing "mental" anguish, and the result was actual and dangerous sickness - so that he was led to contemplate the eternal world as near to him. It became a case, therefore, of real sickness caused by unique outward troubles. This is manifest from such expressions as the following: - "I am weak; heal me: my bones are vexed" Psa 6:2. "In death there is no remembrance of thee; in the grave who shall give thee thanks?" Psa 6:5. "I am weary with my groaning; I water my couch with my tears: mine eye is consumed with grief," Psa 6:6-7. This is such language as would be used by one who was crushed and broken-hearted with grief, and who, unable to bear up under the weighty load was laid, as the result of it, on a bed of languishing. It is not uncommon that outward troubles become too great for the feeble human frame to bear, and that, crushed beneath them, the body is laid upon a bed of languishing, and brought to the borders of the grave, or to the grave itself.
III. The psalmist expresses a feeling which is common in such cases - a deep anxiety on the subject of his own sin, as if these calamities had come upon him on account of his transgressions, and as a punishment for his sins. This is implied in Psa 6:1 : "O Lord, rebuke me not in thine anger, neither chasten me in thy hot displeasure." He looked upon this as a "rebuke" from God, and construed it as an expression of "hot displeasure." This is the prompting of natural feeling when one is afflicted, for this inquiry spontaneously arises in the mind, whether the affliction is not on account of some sin which we have committed, and is not to be regarded as proof that God is angry with us. It is an inquiry as proper as it is natural, and David, in the circumstances referred to, seems to have felt its full force.
Taking all these considerations into view, it seems probable that the psalm was composed during the troubles brought upon David in the rebellion of Absalom, and when, crushed by the weight of these sorrows, his strength gave way, and he was laid on a bed of languishing, and brought near to the grave.
4. "The contents of the psalm." The psalm contains the following points:
I. A plea of the author for mercy and compassion in trouble, under the apprehension that God was rebuking and punishing him for his sins, Psa 6:1-2. His deep sufferings, described in the following verses, had, as remarked above, led him to inquire whether it was not on account of his sins that he was afflicted, and whether he ought not to regard his sorrow as proof that God was displeased with him for his sins.
II. A description of his sufferings, Psa 6:2-7. He had been crushed with sorrow, and had become "weak;" his very "bones" were "vexed;" he was drawing near to the grave; he was weary with his groaning; he watered his couch with his tears; his eye was consumed with grief. These sufferings were partly bodily and partly mental; or rather, as suggested above, probably his mental sorrows had been so great as to prostrate his physical frame, and to lay him on a bed of languishing.
III. The assurance that God had heard his prayer, and that he would triumph over all his enemies, and that all his troubles would pass away, Psa 6:8-10. Hope breaks in suddenly upon his afflicted soul, and, under this exulting feeling, he addresses his enemies, and tells them to depart from him. They could not be successful, for the Lord had heard his prayer. This sudden answer to prayer - this happy turn of thought - often occurs in the Psalms, as if, while the psalmist was pleading, an immediate answer to prayer was granted, and light broke in upon the darkened mind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 6:1, David's complaint in his sickness; Psa 6:8, He triumphs over his enemies.
Psa 4:1 *title
Carl Friedrich Keil and Franz Delitzsch

A Cry for Mercy under Judgement
The morning prayer, Ps 5:1-12, is followed by a "Psalm of David," which, even if not composed in the morning, looks back upon a sleepless, tearful night. It consists of three strophes. In the middle one, which is a third longer than the other two, the poet, by means of a calmer outpouring of his heart, struggles on from the cry of distress in the first strophe to the believing confidence of the last. The hostility of men seems to him as a punishment of divine wrath, and consequently (but this is not so clearly expressed as in Ps 38, which is its counterpart) as the result of his sin; and this persecution, which to him has God's wrath behind it and sin as the sting of its bitterness, makes him sorrowful and sick even unto death. Because the Psalm contains no confession of sin, one might be inclined to think that the church has wrongly reckoned it as the first of the seven (probably selected with reference to the seven days of the week) Psalmi paenitentiales (Ps 6:1, Ps 32:1, Ps 38:1, Ps 51:1, Ps 102:1, Ps 130:1, Ps 143:1). A. H. Francke in his Introductio in Psalterium says, it is rather Psalmus precatorius hominis gravissimi tentati a paenitente probe distinguendi. But this is a mistake. The man who is tempted is distinguished from a penitent man by this, that the feeling of wrath is with the one perfectly groundless and with the other well-grounded. Job was one who was tempted thus. Our psalmist, however, is a penitent, who accordingly seeks that the punitive chastisement of God, as the just God, may for him be changed into the loving chastisement of God, as the merciful One.
We recognise here the language of penitently believing prayer, which has been coined by David. Compare Ps 6:2 with Ps 38:2; Ps 6:3 with Ps 41:5; Ps 6:5 with Ps 109:26; Ps 6:6 with Ps 30:10; Ps 6:7 with Ps 69:4; Ps 6:8 with Ps 31:10; Ps 6:10 with Ps 35:4, Ps 35:26. The language of Heman's Psalm is perceptibly different, comp. Ps 6:6 with Ps 88:11-13; Ps 6:8 with Ps 88:10. And the corresponding strains in Jeremiah (comp. Ps 6:2, Ps 38:2 with Jer 10:24; Ps 6:3 and Ps 6:5 with Jer 17:14; Ps 6:7 with Jer 45:3) are echoes, which to us prove that the Psalm belongs to an earlier age, not that it was composed by the prophet (Hitzig). It is at once probable, from the almost anthological relationship in which Jeremiah stands to the earlier literature, that in the present instance also he is the reproducer. And this idea is confirmed by the fact that in Jer 10:25, after language resembling the Psalm before us, he continues in words taken from Ps 79:6. When Hitzig maintains that David could no more have composed this disconcertedly despondent Psalm than Isaiah could the words in Is 21:3-4, we refer, in answer to him, to Is 22:4 and to the many attestations that David did weep, 2Kings 1:12; 2Kings 3:32; 2Kings 12:21; 2Kings 15:30; 2Kings 19:1.
The accompanying musical direction runs: To the Precentor, with accompaniment of stringed instruments, upon the Octave. The lxx translates ὑπὲρ τῆς ὀγδόης, and the Fathers associate with it the thought of the octave of eternal happiness, ἡ ὀγδόη ἐκείνη, as Gregory of Nyssa says, ἥτίς ἐστιν ὁ ἐφεξῆς αἰών. But there is no doubt whatever that על־השּׁמינית has reference to music. It is also found by Ps 12:1-8, and besides in 1Chron 15:21. From this latter passage it is at least clear that it is not the name of an instrument. An instrument with eight strings could not have been called an octave instead of an octachord. In that passage they played upon nablas על־עלמות, and with citherns על־השּׁמינית. If עלמות denotes maidens = maidens' voices i.e., soprano, then, as it seems, השּׁמינית is a designation of the bass, and על־השׁמינית equivalent to all' ottava bassa. The fact that Ps 46:1-11, which is accompanied by the direction על־עלמות, is a joyous song, whereas Ps 6:1-10 is a plaintive one and Ps 12:1-8 not less gloomy and sad, accords with this. These two were to be played in the lower octave, that one in the higher.
John Gill
INTRODUCTION TO PSALM 6
To the chief Musician on Neginoth upon Sheminith, a Psalm of David. What is designed by "the chief musician", and what is meant by "neginoth", have been observed preciously, See Gill on Ps 4:1. As for "sheminith", it seems to be one particular sort of the "neginoth", or stringed instrument, which this man had the care of; see the title of Ps 12:1, which most of the Hebrew writers (y) understand of the harp of eight strings, to which this psalm was set; and which, from the number of its strings, was called "sheminith", which signifies "the eighth": and this receives confirmation from 1Chron 15:21. The eighth string was added to the harp by Simonides, according to Pliny (z): but if such an harp is here meant, this refutes it, for David lived long before Simonides. Though some (a) have thought it refers to a poem or song of eight notes, to the tune of which this psalm was sung; or to the eighth note, which was grave, and which we call the bass. As for the eighth day of circumcision, of which some Jewish writers mystically interpret it; or the eighth, that is, the first day, or Lord's day, to which some of the ancient Christian writers refer it, or the eighth age, or millennium, as Theodoret; these can by no means be admitted of. The occasion of it was either some bodily disease the psalmist laboured under, or some distress of soul, on account of sin; and the rather this seems to be the case, seeing the psalm begins with the same words as Ps 38:1, in which the psalmist so much bewails his iniquity. Some have thought it was drawn up for the use of any and every sick person; and others say it was written on the account of Israel in captivity, who were then as sick persons (b): but rather the occasion of it was bodily sickness, inward guilt of conscience for sin, and distress by enemies; as appears from, Ps 6:3.
(y) Targum, Jarchi, Kimchi, & Ben Melech in loc. (z) Nat. Hist. l. 7. c. 56. (a) In Aben Ezra in loc. (b) Vid. Kimchi & Aben Ezra in loc.
6:16:1: ՚Ի կատարած ընդ օրհնութիւնս վասն Ութերորդաց։ Սաղմոս ՚ի Դաւիթ. Զ[6585]։[6585] Ոմանք.Ընդ օրհնութեան, վասն Ու՛՛։
1 Դպրապետին. ութերորդական եղանակով, Դաւթի օրհնութեան սաղմոս
Սաղմոս Դաւիթի
Ի կատարած ընդ օրհնութեան վասն`` Ութերորդացն. Սաղմոս Դաւթի:

6:1: ՚Ի կատարած ընդ օրհնութիւնս վասն Ութերորդաց։ Սաղմոս ՚ի Դաւիթ. Զ[6585]։
[6585] Ոմանք.Ընդ օրհնութեան, վասն Ու՛՛։
1 Դպրապետին. ութերորդական եղանակով, Դաւթի օրհնութեան սաղմոս
Սաղմոս Դաւիթի
zohrab-1805▾ eastern-1994▾ western am▾
6:06:1 Начальнику хора. На восьмиструнном. Псалом Давида.
6:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ἐν εν in ὕμνοις υμνος hymn ὑπὲρ υπερ over; for τῆς ο the ὀγδόης ογδοος eighth ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
6:1 לַ la לְ to † הַ the מְנַצֵּ֣חַ mᵊnaṣṣˈēₐḥ נצח prevail בִּ֭ ˈbi בְּ in נְגִינֹות nᵊḡînôṯ נְגִינָה music עַֽל־ ʕˈal- עַל upon הַ ha הַ the שְּׁמִינִ֗ית ššᵊmînˈîṯ שְׁמִינִי eighth מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH אַל־ ʔal- אַל not בְּ bᵊ בְּ in אַפְּךָ֥ ʔappᵊḵˌā אַף nose תֹוכִיחֵ֑נִי ṯôḵîḥˈēnî יכח reprove וְֽ wᵊˈ וְ and אַל־ ʔal- אַל not בַּ ba בְּ in חֲמָתְךָ֥ ḥᵃmāṯᵊḵˌā חֵמָה heat תְיַסְּרֵֽנִי׃ ṯᵊyassᵊrˈēnî יסר admonish
6:1. victori in psalmis super octava canticum DavidUnto the end, in verses, a psalm for David, for the octave.
For the Chief Musician; on stringed instruments, set to the Sheminith. A Psalm of David.
6:1. In parts according to verses. A Psalm of David. For the octave. O Lord, do not rebuke me in your fury, nor chastise me in your anger.
6:1. To the chief Musician on Neginoth upon Sheminith, A Psalm of David. O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure.
[23] To the chief Musician on Neginoth upon Sheminith, A Psalm of David:

6:1 Начальнику хора. На восьмиструнном. Псалом Давида.
6:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ἐν εν in
ὕμνοις υμνος hymn
ὑπὲρ υπερ over; for
τῆς ο the
ὀγδόης ογδοος eighth
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
6:1
לַ la לְ to
הַ the
מְנַצֵּ֣חַ mᵊnaṣṣˈēₐḥ נצח prevail
בִּ֭ ˈbi בְּ in
נְגִינֹות nᵊḡînôṯ נְגִינָה music
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
שְּׁמִינִ֗ית ššᵊmînˈîṯ שְׁמִינִי eighth
מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
אַל־ ʔal- אַל not
בְּ bᵊ בְּ in
אַפְּךָ֥ ʔappᵊḵˌā אַף nose
תֹוכִיחֵ֑נִי ṯôḵîḥˈēnî יכח reprove
וְֽ wᵊˈ וְ and
אַל־ ʔal- אַל not
בַּ ba בְּ in
חֲמָתְךָ֥ ḥᵃmāṯᵊḵˌā חֵמָה heat
תְיַסְּרֵֽנִי׃ ṯᵊyassᵊrˈēnî יסר admonish
6:1. victori in psalmis super octava canticum David
Unto the end, in verses, a psalm for David, for the octave.
For the Chief Musician; on stringed instruments, set to the Sheminith. A Psalm of David.
6:1. In parts according to verses. A Psalm of David. For the octave. O Lord, do not rebuke me in your fury, nor chastise me in your anger.
6:1. To the chief Musician on Neginoth upon Sheminith, A Psalm of David. O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David's Complaints.

1 O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure. 2 Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed. 3 My soul is also sore vexed: but thou, O LORD, how long? 4 Return, O LORD, deliver my soul: oh save me for thy mercies' sake. 5 For in death there is no remembrance of thee: in the grave who shall give thee thanks? 6 I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears. 7 Mine eye is consumed because of grief; it waxeth old because of all mine enemies.
These verses speak the language of a heart truly humbled under humbling providences, of a broken and contrite spirit under great afflictions, sent on purpose to awaken conscience and mortify corruption. Those heap up wrath who cry not when God binds them; but those are getting ready for mercy who, under God's rebukes, sow in tears, as David does here. Let us observe here,
I. The representation he makes to God of his grievances. He pours out his complaint before him. Whither else should a child go with his complaints, but to his father? 1. He complains of bodily pain and sickness (v. 2): My bones are vexed. His bones and his flesh, like Job's, were touched. Though David was a king, yet he was sick and pained; his imperial crown could not keep his head from aching. Great men are men, and subject to the common calamities of human life. Though David was a stout man, a man of war from his youth, yet this could not secure him from distempers, which will soon make even the strong men to bow themselves. Though David was a good man, yet neither could his goodness keep him in health. Lord, behold, he whom thou lovest is sick. Let this help to reconcile us to pain and sickness, that it has been the lot of some of the best saints, and that we are directed and encouraged by their example to show before God our trouble in that case, who is for the body, and takes cognizance of its ailments. 2. He complains of inward trouble: My soul is also sorely vexed; and that is much more grievous than the vexation of the bones. The spirit of a man will sustain his infirmity, if that be in good plight; but, if that be wounded, the grievance is intolerable. David's sickness brought his sin to his remembrance, and he looked upon it as a token of God's displeasure against him; that was the vexation of his soul; that made him cry, I am weak, heal me. It is a sad thing for a man to have his bones and his soul vexed at the same time; but this has been sometimes the lot of God's own people: nay, and this completed his complicated trouble, that it was continued upon him a great while, which is here intimated in that expostulation (v. 3), Thou, O Lord! how long? To the living God we must, at such a time, address ourselves, who is the only physician both of body and mind, and not to the Assyrians, not to the god of Ekron.
II. The impression which his troubles made upon him. They lay very heavily; he groaned till he was weary, wept till he made his bed to swim, and watered his couch (v. 6), wept till he had almost wept his eyes out (v. 7): My eye is consumed because of grief. David had more courage and consideration than to mourn thus for any outward affliction; but, when sin sat heavily upon his conscience and he was made to possess his iniquities, when his soul was wounded with the sense of God's wrath and his withdrawings from him, then he thus grieves and mourns in secret, and even his soul refuses to be comforted. This not only kept his eyes waking, but kept his eyes weeping. Note, 1. It has often been the lot of the best of men to be men of sorrows; our Lord Jesus himself was so. Our way lies through a vale of tears, and we must accommodate ourselves to the temper of the climate. 2. It well becomes the greatest spirits to be tender, and to relent, under the tokens of God's displeasure. David, who could face Goliath himself and many another threatening enemy with an undaunted bravery, yet melts into tears at the remembrance of sin and under the apprehensions of divine wrath; and it was no diminution at all to his character to do so. 3. True penitents weep in their retirements. The Pharisees disguised their faces, that they might appear unto men to mourn; but David mourned in the night upon the bed where he lay communing with his own heart, and no eye was a witness to his grief, but the eye of him who is all eye. Peter went out, covered his face, and wept. 4. Sorrow for sin ought to be great sorrow; so David's was; he wept so bitterly, so abundantly, that he watered his couch. 5. The triumphs of wicked men in the sorrows of the saints add very much to their grief. David's eye waxed old because of his enemies, who rejoiced in his afflictions and put bad constructions upon his tears. In this great sorrow David was a type of Christ, who often wept, and who cried out, My soul is exceedingly sorrowful, Heb. v. 7.
III. The petitions which he offers up to God in this sorrowful and distressed state. 1. That which he dreads as the greatest evil is the anger of God. This was the wormwood and the gall in the affliction and the misery; it was the infusion of this that made it indeed a bitter cup; and therefore he prays (v. 1), O Lord! rebuke me not in thy anger, though I have deserved it, neither chasten me in thy hot displeasure. He does not pray, "Lord, rebuke me not; Lord, chasten me not;" for, as many as God loves he rebukes and chastens, as a father the son in whom he delights. He can bear the rebuke and chastening well enough if God, at the same time, lift up the light of his countenance upon him and by his Spirit make him to hear the joy and gladness of his loving-kindness; the affliction of his body will be tolerable if he have but comfort in his soul. No matter though sickness make his bones ache, if God's wrath do not make his heart ache; therefore his prayer is, "Lord, rebuke me not in thy wrath; let me not lie under the impressions of that, for that will sink me." Herein David was a type of Christ, whose sorest complaint, in his sufferings, was of the trouble of his soul and of the suspension of his Father's smiles. He never so much as whispered a complaint of the rage of his enemies--"Why do they crucify me?" or the unkindness of his friends--"Why do they desert me?" But he cried with a loud voice, My God, my God, why hast thou forsaken me? Let us thus deprecate the wrath of God more than any outward trouble whatsoever and always beware of treasuring up wrath against a day of affliction. 2. That which he desires as the greatest good, and which would be to him the restoration of all good, is the favour and friendship of God. He prays, (1.) That God would pity him and look upon him with compassion. He thinks himself very miserable, and misery is the proper object of mercy. Hence he prays, "Have mercy upon me, O Lord! in wrath remember mercy, and deal not with me in strict justice." (2.) That God would pardon his sins; for that is the proper act of mercy, and is often chiefly intended in that petition, Have mercy upon me. (3.) That God would put forth his power for his relief: "Lord, heal me (v. 2), save me (v. 4), speak the word, and I shall be whole, and all will be well." (4.) That he would be at peace with him: "Return, O Lord! receive me into thy favour again, and be reconciled to me. Thou hast seemed to depart from me and neglect me, nay, to set thyself at a distance, as one angry; but now, Lord, return and show thyself nigh to me." (5.) That he would especially preserve the inward man and the interests of that, whatever might become of the body: "O Lord! deliver my soul from sinning, from sinking, from perishing for ever." It is an unspeakable privilege that we have a God to go to in our afflictions, and it is our duty to go to him, and thus to wrestle with him, and we shall not seek in vain.
IV. The pleas with which he enforces his petitions, not to move God (he knows our cause and the true merits of it better than we can state them), but to move himself. 1. He pleads God's mercy; and thence we take some of our best encouragements in prayer: Save me, for thy mercies' sake. 3. He pleads God's glory (v. 5): "For in death there is no remembrance of thee. Lord, if thou deliver me and comfort me, I will not only give thee thanks for my deliverance, and stir up others to join with me in these thanksgivings, but I will spend the new life thou shalt entrust me with in thy service and to thy glory, and all the remainder of my days I will preserve a grateful remembrance of thy favours to me, and be quickened thereby in all instances of service to thee; but, if I die, I shall be cut short of that opportunity of honouring thee and doing good to others, for in the grave who will give the thanks?" Not but that separate souls live and act, and the souls of the faithful joyfully remember God and give thanks to him. But, (1.) In the second death (which perhaps David, being now troubled in soul under the wrath of God, had some dreadful apprehensions of) there is no pleasing remembrance of God; devils and damned spirits blaspheme him and do not praise him. "Lord, let me not lie always under this wrath, for that is sheol, it is hell itself, and lays me under an everlasting disability to praise thee." Those that sincerely seek God's glory, and desire and delight to praise him, may pray in faith, "Lord, send me not to that dreadful place, where there is no devout remembrance of thee, nor are any thanks given to thee." (2.) Even the death of the body puts an end to our opportunity and capacity of glorifying God in this world, and serving the interests of his kingdom among men by opposing the powers of darkness and bringing many on this earth to know God and devote themselves to him. Some have maintained that the joys of the saints in heaven are more desirable, infinitely more so, than the comforts of saints on earth; yet the services of saints on earth, especially such eminent ones as David was, are more laudable, and redound more to the glory of the divine grace, than the services of the saints in heaven, who are not employed in maintaining the war against sin and Satan, nor in edifying the body of Christ. Courtiers in the royal presence are most happy, but soldiers in the field are more useful; and therefore we may, with good reason, pray that if it be the will of God, and he has any further work for us or our friends to do in this world, he will yet spare us, or them, to serve him. To depart and be with Christ is most happy for the saints themselves; but for them to abide in the flesh is more profitable for the church. This David had an eye to when he pleaded this, In the grave who shall give thee thanks? Ps. xxx. 9; lxxxviii. 10; cxv. 17; Isa. xxxviii. 18. And this Christ had an eye to when he said, I pray not that thou shouldst take them out of the world.
We should sing these verses with a deep sense of the terrors of God's wrath, which we should therefore dread and deprecate above any thing; and with thankfulness if this be not our condition, and compassion to those who are thus afflicted: if we be thus troubled, let it comfort us that our case is not without precedent, nor, if we humble ourselves and pray, as David did, shall it be long without redress.
Adam Clarke: Commentary on the Bible - 1831
6:1: O Lord, rebuke me not - This Psalm, Which is one of the seven Penitential Psalms, is supposed to have been written during some grievous disease with which David was afflicted after his transgression with Bath-sheba. It argues a deep consciousness of sin, and apprehension of the just displeasure of God. It is the very language of a true penitent who is looking around for help, and who sees, as Bishop Horne well expresses it, "above, an angry God, ready to take vengeance; beneath, the fiery gulf, ready to receive him; without, a world in flames; within, the gnawing worm." Of all these, none so dreadful as an angry God; his wrath he particularly deprecates. God rebukes and chastens him, and he submits; but he prays not to be rebuked in anger, nor chastened in hot displeasure. because he knows that these must bring him down to total and final destruction.
Albert Barnes: Notes on the Bible - 1834
6:1: O Lord, rebuke me not in thine anger - As if God was rebuking him by the affliction which he was bringing upon him. This is the point on which the attention of the psalmist is now fixed. He had been apparently contemplating his afflictions, and inquiring into their cause, and he was led to the conclusion that it might be for his sins, and that his trials were to be interpreted as proof that God was angry with him. He speaks, therefore, of God as visiting him in his "anger," and in his "hot displeasure," and pleads with him that he would "not" thus rebuke and chasten him. The word "rebuke" here, like the word rendered "chasten," properly refers to the reproof of an offender "by words," but may also be used to denote the reproof which God administers by his providential dealings when he brings judgment upon anyone for his sins. This is the meaning here. The psalmist did not apprehend that God would openly "reprove" him for his sins; but he regarded his dealings with him as such a reproof, and he pleads that the tokens of the reproof might be taken away. The whole language is that which indicates a connection between suffering and sin; the feeling which we have when we are afflicted that it must be on account of our sins.
Neither chasten me - A word denoting substantially the same thing; used here in the sense of "punishing."
In thy hot displeasure - literally, "in thy heat." We speak of anger or wrath as "burning," or "consuming." Compare Gen 39:19; Num 11:33; Deu 11:17; Psa 106:40; Job 19:11; Job 32:2-3; Psa 2:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: Sheminith: or, the eighth, Psa 12:1 *title Ch1 15:21 *marg.
rebuke: Psa 2:5, Psa 38:1; Isa 54:9, Isa 57:16; Jer 10:24, Jer 46:28; Co1 11:31, Co1 11:32
Carl Friedrich Keil and Franz Delitzsch
6:1
(Heb.: 6:2-4) There is a chastisement which proceeds from God's love to the man as being pardoned and which is designed to purify or to prove him, and a chastisement which proceeds from God's wrath against the man as striving obstinately against, or as fallen away from, favour, and which satisfies divine justice. Ps 94:12; Ps 118:17; Prov 3:11. speak of this loving chastisement. The man who should decline it, would act against his own salvation. Accordingly David, like Jeremiah (Jer 10:24), does not pray for the removal of the chastisement but of the chastisement in wrath, or what is the same thing, of the judgment proceeding from wrath [Zorngericht]. בּאפּך and בּחמתך stand in the middle, between אל and the verbs, for the sake of emphasis. Hengstenberg indeed finds a different antithesis here. He says: "The contrast is not that of chastisement in love with chastisement in wrath, but that of loving rescue in contrast with chastisement, which always proceeds from the principle of wrath." If what is here meant is, that always when God chastens a man his wrath is the true and proper motive, it is an error, for the refutation of which one whole book of the Bible, viz., the Book of Job, has been written. For there the friends think that God is angry with Job; but we know from the prologue that, so far from being angry with him, he on the contrary glories in him. Here, in this Psalm, assuming David to be its author, and his adultery the occasion of it, it is certainly quite otherwise. The chastisement under which David is brought low, has God's wrath as its motive: it is punitive chastisement and remains such, so long as David remains fallen from favour. But if in sincere penitence he again struggles through to favour, then the punitive becomes a loving chastisement: God's relationship to him becomes an essentially different relationship. The evil, which is the result of his sin and as such indeed originates in the principle of wrath, becomes the means of discipline and purifying which love employs, and this it is that he here implores for himself. And thus Dante Alighieri
(Note: Provided he is the author of I stte Salmi Penitenziali trasportati alla volgar poesia, vid., Dante Alighieri's Lyric poems, translated and annotated by Kannegiesser and Witte (1842) i. 203f., ii. 208f.)
correctly and beautifully paraphrases the verse:
Signor, non mi riprender con furore,
E non voler correggermi con ira,
Ma con dolcezza e con perfetto amore.
In חנּני David prays God to let him experience His loving-kindness and tender mercy in place of the punishment He has a right to inflict; for anguish of soul has already reduced him to the extreme even of bodily sickness: he is withered up and weary. אמלל has Pathach, and consequently seems to be the 3 pers. Pul. as in Joel 1:10; Nahum 1:4; but this cannot be according to the rules of grammar. It is an adjective, like רענן, שׁאנן, with the passive pointing. The formation אמלל (from אמל Arab. aml, with the primary meaning to stretch out lengthwise) is analogous to the IX and XI forms of the Arabic verb which serve especially to express colours and defects (Caspari 59). The two words אני אמלל have the double accent Mercha-Mahpach together, and according to the exact mode of writing (vid., Baer in my Psalter ii. 492) the Mahpach, (the sign resembling Mahpach or rather Jethib), ought to stand between the two words, since it at the same time represents the Makkeph. The principal tone of the united pair, therefore, lies on aani; and accordingly the adj. אמלל is shortened to אמלל (cf. אדמדּם, הפכפּך, מרמס, and the like) - a contraction which proves that אמלל is not treated as part. Pul. (= מאמלל), for its characteristic a4 is unchangeable. The prayer for healing is based upon the plea that his bones (Job 4:14; Is 38:13) are affrighted. We have no German word exactly corresponding to this נבהל which (from the radical notion "to let go," cogn. בּלהּ) expresses a condition of outward overthrow and inward consternation, and is therefore the effect of fright which disconcerts one and of excitement that deprives one of self-control.
(Note: We have translated Dr. Delitzsch's word erschrecht literally - the vexed of the Authorized Version seems hardly equal to the meaning.)
His soul is still more shaken than his body. The affliction is therefore not a merely bodily ailment in which only a timorous man loses heart. God's love is hidden from him. God's wrath seems as though it would wear him completely away. It is an affliction beyond all other afflictions. Hence he enquires: And Thou, O Jahve, how long?! Instead of אתה it is written את, which the Ker says is to be read אתּה, while in three passages (Num 11:15; Deut 5:24; Ezek 28:14) אתּ is admitted as masc.
Geneva 1599
6:1 "To the chief Musician on Neginoth upon Sheminith, A Psalm of David." O LORD, (a) rebuke me not in thine anger, neither chasten me in thy hot displeasure.
(a) Though I deserve destruction, yet let your mercy pity my frailty.
John Gill
6:1 O Lord, rebuke me not in thine anger, The Lord sometimes rebukes or reproves men by his spirit, and sometimes by his word and ministers, and sometimes by his providences, and that on account of sin; to bring to a sense and acknowledgment of it; and particularly for remissness in duty, or neglect of it; and for trusting in the creature, or in any outward enjoyment, boasting of it, and loving it too much; and these rebukes of his own people are always in love, and never in wrath, though they sometimes fear they are; see Ps 88:7, Lam 3:1; and therefore deprecate them, as the psalmist here does; not the thing itself, but the manner in which it is apprehended it is done, or doing;
neither chasten me in thy hot displeasure; when God chastens his own people it is not in a way of vindictive wrath, or as a proper punishment for sin; for this would be contrary to Christ's suretyship engagements and performances, and to the doctrine of his satisfaction for sin; it would draw a veil over it, and render it of none effect; it would be contrary to the justice of God to punish both surety and principal; and to the everlasting love of God to them, in which he always rests, and from which there can be no separation; nor would they be dealt with as children; and besides would be condemned with the world, and killed with the second death; whereas they will not, though chastened of God, it is the chastening of a father, is very instructive to them, and is always for their good, spiritual and eternal; is in measure, in judgment, and in love; and never in fury and hot displeasure; but this being feared, is deprecated.
Robert Jamieson, A. R. Fausset and David Brown
6:1 On Neginoth (See on Ps 4:1, title) upon Sheminith--the eighth--an instrument for the eighth key; or, more probably, the bass, as it is contrasted with Alamoth (the treble, Ps 46:1) in 1Chron 15:20-21. In deep affliction the Psalmist appeals to God's mercy for relief from chastisement, which otherwise must destroy him, and thus disable him for God's service. Sure of a gracious answer, he triumphantly rebukes his foes. (Ps 6:1-10)
He owns his ill desert in begging a relief from chastisement.
6:26:2: Տէր՝ մի՛ սրտմտութեամբ քով յանդիմաներ զիս, եւ մի՛ բարկութեամբ քով խրատեր զիս[6586]։ [6586] Ոմանք.Մի՛ սրտմտութեամբ յան՛՛։
2 Տէ՛ր, զայրոյթով քո մի՛ յանդիմանիր ինձ, եւ քո բարկութեամբ ինձ մի՛ խրատիր:
6 Ո՛վ Տէր, քու սրտմտութիւնովդ զիս մի՛ յանդիմաներ Եւ քու բարկութիւնովդ զիս մի՛ խրատեր։
Տէր, մի՛ սրտմտութեամբ քով յանդիմաներ զիս, եւ մի՛ բարկութեամբ քով խրատեր զիս:

6:2: Տէր՝ մի՛ սրտմտութեամբ քով յանդիմաներ զիս, եւ մի՛ բարկութեամբ քով խրատեր զիս[6586]։
[6586] Ոմանք.Մի՛ սրտմտութեամբ յան՛՛։
2 Տէ՛ր, զայրոյթով քո մի՛ յանդիմանիր ինձ, եւ քո բարկութեամբ ինձ մի՛ խրատիր:
6 Ո՛վ Տէր, քու սրտմտութիւնովդ զիս մի՛ յանդիմաներ Եւ քու բարկութիւնովդ զիս մի՛ խրատեր։
zohrab-1805▾ eastern-1994▾ western am▾
6:16:2 Господи! не в ярости Твоей обличай меня и не во гневе Твоем наказывай меня.
6:2 κύριε κυριος lord; master μὴ μη not τῷ ο the θυμῷ θυμος provocation; temper σου σου of you; your ἐλέγξῃς ελεγχω convict; question με με me μηδὲ μηδε while not; nor τῇ ο the ὀργῇ οργη passion; temperament σου σου of you; your παιδεύσῃς παιδευω discipline με με me
6:2 חָנֵּ֥נִי ḥonnˌēnî חנן favour יְהוָה֮ [yᵊhwāh] יְהוָה YHWH כִּ֤י kˈî כִּי that אֻמְלַ֫ל ʔumlˈal אֻמְלַל fading away אָ֥נִי ʔˌānî אֲנִי i רְפָאֵ֥נִי rᵊfāʔˌēnî רפא heal יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּ֖י kˌî כִּי that נִבְהֲל֣וּ nivhᵃlˈû בהל disturb עֲצָמָֽי׃ ʕᵃṣāmˈāy עֶצֶם bone
6:2. Domine ne in furore tuo arguas me neque in ira tua corripias meO Lord, rebuke me not in thy indignation, nor chastise me in thy wrath.
1. O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure.
6:2. Have mercy on me, Lord, for I am weak. Heal me, Lord, for my bones have become disturbed,
6:2. Have mercy upon me, O LORD; for I [am] weak: O LORD, heal me; for my bones are vexed.
O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure:

6:2 Господи! не в ярости Твоей обличай меня и не во гневе Твоем наказывай меня.
6:2
κύριε κυριος lord; master
μὴ μη not
τῷ ο the
θυμῷ θυμος provocation; temper
σου σου of you; your
ἐλέγξῃς ελεγχω convict; question
με με me
μηδὲ μηδε while not; nor
τῇ ο the
ὀργῇ οργη passion; temperament
σου σου of you; your
παιδεύσῃς παιδευω discipline
με με me
6:2
חָנֵּ֥נִי ḥonnˌēnî חנן favour
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
כִּ֤י kˈî כִּי that
אֻמְלַ֫ל ʔumlˈal אֻמְלַל fading away
אָ֥נִי ʔˌānî אֲנִי i
רְפָאֵ֥נִי rᵊfāʔˌēnî רפא heal
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֖י kˌî כִּי that
נִבְהֲל֣וּ nivhᵃlˈû בהל disturb
עֲצָמָֽי׃ ʕᵃṣāmˈāy עֶצֶם bone
6:2. Domine ne in furore tuo arguas me neque in ira tua corripias me
O Lord, rebuke me not in thy indignation, nor chastise me in thy wrath.
1. O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure.
6:2. Have mercy on me, Lord, for I am weak. Heal me, Lord, for my bones have become disturbed,
6:2. Have mercy upon me, O LORD; for I [am] weak: O LORD, heal me; for my bones are vexed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Не в ярости обличай и не в гневе наказывай". Давид глубоко сознавал свою виновность пред Богом, и тяжесть совершенного им преступления так давила его, что он молит Бога только о снисхождении по Его великой многомилости, а не потому, чтобы Давид признавал за собой какие-либо заслуги пред Богом.
Adam Clarke: Commentary on the Bible - 1831
6:2: Have mercy - I have no merit. I deserve all I feel and all I fear.
O Lord, heal me - No earthly physician can cure my malady. Body and soul are both diseased, and only God can help me.
I am weak - אמלל umlal. I am exceedingly weak; I cannot take nourishment, and my strength is exhausted.
My bones are vexed - The disease hath entered into my bones.
Albert Barnes: Notes on the Bible - 1834
6:2: Have mercy upon me, O Lord - That is, be gracious to me; or, show me compassion. This language may be used either in view of sin, of suffering, or of danger. It is a cry to God to interpose, and remove some present source of trouble, and may be employed by one who feels that he is a sinner, or by one on a bed of pain, or by one surrounded by enemies, or by one at the point of death, or by one who is looking out with apprehension upon the eternal world. It is commonly, indeed (compare Psa 51:1), a cry to God in view of sin, pleading for pardon and salvation; but here it is a cry in view of trouble and danger, outward sorrow and mental anguish, that had overcome the strength of the sufferer and laid him on a bed of languishing. See introduction to the psalm, Section 3.
For I am weak - The original word here, אמלל 'û mlal, means properly to languish or droop, as plants do that are blighted, Isa 24:7, or as fields do in a drought, Isa 16:8, and is here applied to a sick person whose strength is withered and gone. The condition of such an one is beautifully compared with a plant that withers for lack of moisture; and the word is used in this sense here, as referring to the psalmist himself when sick, as the result of his outward and mental sorrows. Such an effect has not been uncommon in the world. There have been numberless cases where sorrow has prostrated the strength - as a plant withers - and has brought on languishing sickness.
O Lord, heal me - This is language which would be properly applied to a case of sickness, and therefore, it is most natural to interpret it in this sense in this place. Compare Isa 19:22; Isa 30:26; Job 5:18; Gen 20:17; Psa 60:2; Ch2 16:12; Deu 28:27.
For my bones are vexed - The word "vexed" we now commonly apply to mental trouble, and especially the lighter sort of mental trouble - to irritate, to make angry by little provocations, to harass. It is used here, however, as is common in the Scriptures, in reference to torment or to anguish. The bones are the strength and framework of the body, and the psalmist means here to say that the very source of his strength was gone; that that which supported him was prostrated; that his disease and sorrow had penetrated the most firm parts of his body. Language is often used in the Scriptures, also, as if the "bones" actually suffered pain, though it is now known that the bones, as such, are incapable of pain. And in the same manner, also, language is often used, though that use of the word is not found in the Scriptures, as if the "marrow" of the bones were especially sensitive, like a nerve, in accordance with what is the common and popular belief, though it is now known that the marrow of the bones is entirely insensible to suffering. The design of the psalmist here is to say that he was crushed and afflicted in every part of his frame.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: for I: Psa 38:7, Psa 41:3, Psa 103:13-17
heal: Psa 30:2; Gen 20:17; Exo 15:26; Num 12:13; Deu 32:39; Job 5:18; Jer 17:14; Hos 6:1; Mat 4:24
my: Psa 32:3, Psa 38:3, Psa 51:8; Job 19:21, Job 33:19-21
Geneva 1599
6:2 Have mercy upon me, O LORD; for I [am] weak: O LORD, heal me; for my (b) bones are vexed.
(b) For my whole strength is abated.
John Gill
6:2 Have mercy upon me, O Lord,.... He knew he was a sinner, both by original sin and actual transgression, which he was always ready to own; he knew that what he had done deserved the wrath of God, even his hot displeasure; and that for such things it came upon the children of disobedience: he knew that there was mercy with God through Christ, and therefore he flees unto it, pleads for it, and entreats the manifestation of forgiving love: he pleads no merits of his own, nor makes any mention of former works of righteousness done by him, but throws himself upon the mercy of God in Christ; giving this as a reason,
for I am weak; either in body, through some disease upon him; or in soul, being enfeebled by sin, and so without spiritual strength to do that which was good of himself; to exercise grace, and perform duty, and much less to keep the law of God, or make atonement for sin, or to bear the punishment of it;
O Lord, heal me; meaning either his body, for God is the physician of the body, he wounds and he heals; so he healed Hezekiah and others; and he should be sought to in the first place by persons under bodily disorders: or else his soul, as in Ps 41:4; sin is the disease of the soul, and a very loathsome one it is, and is incurable but by the balm of Gilead, and the physician there; by the blood of Christ, and forgiveness through it; and the forgiveness of sin is the healing of the diseases of the soul, Ps 103:3;
for my bones are vexed; with strong pain; meaning his body, as Kimchi and Aben Ezra observe; because these are the foundation of the body, and the more principal parts of it: and this may be understood of his grief and trouble of heart for his sins and transgressions, which is sometimes expressed by the bones being broke, and by there being no rest in them, Ps 51:8.
John Wesley
6:2 Bones - My inmost parts.
Robert Jamieson, A. R. Fausset and David Brown
6:2 I am weak--as a culled plant (Is 24:4).
my bones--the very frame.
are vexed-- (Ps 2:5) --shaken with fear.
6:36:3: Ողորմեա՛ ինձ Տէր զի հիւա՛նդ եմ ես. բժշկեա՛ զանձն իմ, զի խռովեցան ոսկերք իմ։
3 Ողորմի՛ր ինձ, Տէ՛ր, քանզի հիւանդ եմ ես, բժշկի՛ր ինձ, քանզի ոսկորներս խախտուել են:
2 Ո՛վ Տէր, ողորմէ՛ ինծի, վասն զի տկար եմ ես. Զիս բժշկէ, ո՛վ Տէր, վասն զի ոսկորներս կը սարսափին։
Ողորմեա ինձ, Տէր, զի հիւանդ եմ ես. բժշկեա զանձն իմ, զի խռովեցան ոսկերք իմ:

6:3: Ողորմեա՛ ինձ Տէր զի հիւա՛նդ եմ ես. բժշկեա՛ զանձն իմ, զի խռովեցան ոսկերք իմ։
3 Ողորմի՛ր ինձ, Տէ՛ր, քանզի հիւանդ եմ ես, բժշկի՛ր ինձ, քանզի ոսկորներս խախտուել են:
2 Ո՛վ Տէր, ողորմէ՛ ինծի, վասն զի տկար եմ ես. Զիս բժշկէ, ո՛վ Տէր, վասն զի ոսկորներս կը սարսափին։
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6:26:3 Помилуй меня, Господи, ибо я немощен; исцели меня, Господи, ибо кости мои потрясены;
6:3 ἐλέησόν ελεεω show mercy; have mercy on με με me κύριε κυριος lord; master ὅτι οτι since; that ἀσθενής ασθενης infirm; ailing εἰμι ειμι be ἴασαί ιαομαι heal με με me κύριε κυριος lord; master ὅτι οτι since; that ἐταράχθη ταρασσω stir up; trouble τὰ ο the ὀστᾶ οστεον bone μου μου of me; mine
6:3 וְ֭ ˈw וְ and נַפְשִׁי nafšˌî נֶפֶשׁ soul נִבְהֲלָ֣ה nivhᵃlˈā בהל disturb מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וְו *wᵊ וְ and אַתָּ֥האת *ʔattˌā אַתָּה you יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH עַד־ ʕaḏ- עַד unto מָתָֽי׃ māṯˈāy מָתַי when
6:3. miserere mei Domine quoniam infirmus sum sana me Domine quoniam conturbata sunt ossa meaHave mercy on me, O Lord, for I am weak: heal me, O Lord, for my bones are troubled.
2. Have mercy upon me, O LORD; for I am withered away: O LORD, heal me; for my bones are vexed.
6:3. and my soul has been very troubled. But as for you, Lord, when?
6:3. My soul is also sore vexed: but thou, O LORD, how long?
Have mercy upon me, O LORD; for I [am] weak: O LORD, heal me; for my bones are vexed:

6:3 Помилуй меня, Господи, ибо я немощен; исцели меня, Господи, ибо кости мои потрясены;
6:3
ἐλέησόν ελεεω show mercy; have mercy on
με με me
κύριε κυριος lord; master
ὅτι οτι since; that
ἀσθενής ασθενης infirm; ailing
εἰμι ειμι be
ἴασαί ιαομαι heal
με με me
κύριε κυριος lord; master
ὅτι οτι since; that
ἐταράχθη ταρασσω stir up; trouble
τὰ ο the
ὀστᾶ οστεον bone
μου μου of me; mine
6:3
וְ֭ ˈw וְ and
נַפְשִׁי nafšˌî נֶפֶשׁ soul
נִבְהֲלָ֣ה nivhᵃlˈā בהל disturb
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וְו
*wᵊ וְ and
אַתָּ֥האת
*ʔattˌā אַתָּה you
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
עַד־ ʕaḏ- עַד unto
מָתָֽי׃ māṯˈāy מָתַי when
6:3. miserere mei Domine quoniam infirmus sum sana me Domine quoniam conturbata sunt ossa mea
Have mercy on me, O Lord, for I am weak: heal me, O Lord, for my bones are troubled.
2. Have mercy upon me, O LORD; for I am withered away: O LORD, heal me; for my bones are vexed.
6:3. and my soul has been very troubled. But as for you, Lord, when?
6:3. My soul is also sore vexed: but thou, O LORD, how long?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4. Страдания Давида были и физические, в глубокой болезни, поразившей весь его организм ("кости мои потрясены" см. XXVII Пс 6-7: ст. ) и душевные, в сознании своих грехов пред Богом.
Adam Clarke: Commentary on the Bible - 1831
6:3: How long? - How long shall I continue under this malady? How long will it be before thou speak peace to my troubled heart?
Albert Barnes: Notes on the Bible - 1834
6:3: My soul is also sore vexed - The word "soul" here is used in the sense in which it is commonly with us, as denoting the mind. The idea is, that his sorrows were not merely those of the bodily frame. They had a deeper seat than even the bones. His mind, his soul, was full of anguish also, in view of the circumstances which surrounded him, and which had brought on these bodily afflictions.
But thou, O Lord - This is a broken sentence, as if he had commenced an address to God, but did not complete it. It is as if he had said, "Here I suffer and languish; my sorrows are deep and unmitigated; as for thee, O Lord" - as if he were about to say that he had hoped God would interpose; or, that his dealings were mysterious; or, that they seemed strange or severe; but he ends the sentence by no language of complaint or complaining, but by simply asking "how long" these sorrows were to continue.
How long? - That is, how long wilt thou leave me thus to suffer? How long shall my unmitigated anguish continue? How long will it be ere thou wilt interpose to relieve me? The language implies that in his apprehension it was already a long time - as time usually seems long to a sufferer (compare Job 7:2-4), and that he was constantly looking out for God to interpose and help him. This is language such as all persons may be inclined to use on beds of pain and languishing. It seems indeed long to them now; it will, however, seem short when they look back upon it from the glories of the heavenly world. Compare Co2 4:17-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: My: Psa 22:14, Psa 31:9, Psa 31:10, Psa 38:8, Psa 42:5, Psa 42:11, Psa 77:2, Psa 77:3; Pro 18:14; Mat 26:38
how: Psa 13:1, Psa 13:2, Psa 77:7, Psa 90:13; Luk 18:7
Geneva 1599
6:3 (c) My soul is also sore vexed: but thou, O LORD, how long?
(c) His conscience is also touched with the fear of God's judgment.
John Gill
6:3 My soul is also sore vexed,.... Or "exceedingly troubled" (c), and even frightened and thrown into a consternation with indwelling sin, and on account of actual transgressions, and by reason of the hidings of God's face, and through the temptations of Satan, and because of the fear of death; to which Old Testament saints were very incident.
But thou, O Lord, how long? it is an abrupt expression, the whole he designed is not spoken, being hindered through the grief and sorrow with which his heart was overwhelmed; and is to be supplied after this manner,
"shall I have refreshment?''
as the Chaldee paraphrase; or,
"wilt thou look and not heal me?''
as Jarchi; or
"my soul be troubled?''
as Aben Ezra; or
"shall I be afflicted, and thou wilt not heal me?''
as Kimchi; or
"wilt thou afflict me, and not arise to my help?''
see Ps 13:1.
(c) "turbata est valde", V. L. "conturbata", Junius & Tremellius, Piscator; "territa valde": Pagninus, Montanus; "consternata valde", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
6:3 how long?--shall this be so (compare Ps 79:5).
but--or, "and."
thou--The sentence is incomplete as expressive of strong emotion.
6:46:4: Անձն իմ յոյժ խռովեցաւ, եւ դու Տէր՝ մինչեւ յե՞րբ։
4 Անձն իմ յոյժ խռոված է, եւ դու, Տէ՛ր, մինչեւ ե՞րբ...:
3 Իմ անձս ալ խիստ սարսափեցաւ. Եւ դուն, ո՛վ Տէր, մինչեւ ե՞րբ։
Անձն իմ յոյժ խռովեցաւ, եւ դու, Տէր, մինչեւ յե՞րբ:

6:4: Անձն իմ յոյժ խռովեցաւ, եւ դու Տէր՝ մինչեւ յե՞րբ։
4 Անձն իմ յոյժ խռոված է, եւ դու, Տէ՛ր, մինչեւ ե՞րբ...:
3 Իմ անձս ալ խիստ սարսափեցաւ. Եւ դուն, ո՛վ Տէր, մինչեւ ե՞րբ։
zohrab-1805▾ eastern-1994▾ western am▾
6:36:4 и душа моя сильно потрясена; Ты же, Господи, доколе?
6:4 καὶ και and; even ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐταράχθη ταρασσω stir up; trouble σφόδρα σφοδρα vehemently; tremendously καὶ και and; even σύ συ you κύριε κυριος lord; master ἕως εως till; until πότε ποτε.1 when?
6:4 שׁוּבָ֣ה šûvˈā שׁוב return יְ֭הוָה [ˈyhwāh] יְהוָה YHWH חַלְּצָ֣ה ḥallᵊṣˈā חלץ draw off נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul הֹ֝ושִׁיעֵ֗נִי ˈhôšîʕˈēnî ישׁע help לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of חַסְדֶּֽךָ׃ ḥasdˈeḵā חֶסֶד loyalty
6:4. et anima mea turbata est valde et tu Domine usquequoAnd my soul is troubled exceedingly: but thou, O Lord, how long?
3. My soul also is sore vexed: and thou, O LORD, how long?
6:4. Turn to me, Lord, and rescue my soul. Save me because of your mercy.
6:4. Return, O LORD, deliver my soul: oh save me for thy mercies’ sake.
My soul is also sore vexed: but thou, O LORD, how long:

6:4 и душа моя сильно потрясена; Ты же, Господи, доколе?
6:4
καὶ και and; even
ο the
ψυχή ψυχη soul
μου μου of me; mine
ἐταράχθη ταρασσω stir up; trouble
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
σύ συ you
κύριε κυριος lord; master
ἕως εως till; until
πότε ποτε.1 when?
6:4
שׁוּבָ֣ה šûvˈā שׁוב return
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
חַלְּצָ֣ה ḥallᵊṣˈā חלץ draw off
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
הֹ֝ושִׁיעֵ֗נִי ˈhôšîʕˈēnî ישׁע help
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
חַסְדֶּֽךָ׃ ḥasdˈeḵā חֶסֶד loyalty
6:4. et anima mea turbata est valde et tu Domine usquequo
And my soul is troubled exceedingly: but thou, O Lord, how long?
3. My soul also is sore vexed: and thou, O LORD, how long?
6:4. Turn to me, Lord, and rescue my soul. Save me because of your mercy.
6:4. Return, O LORD, deliver my soul: oh save me for thy mercies’ sake.
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Adam Clarke: Commentary on the Bible - 1831
6:4: Return, O Lord - Once I had the light of thy countenance, by sin I have forfeited this; I have provoked thee to depart: O Lord, return! It is an awful thing to be obliged to say, Return, O Lord, for this supposes backsliding; and yet what a mercy it is that a backslider may Return to God, with the expectation that God will return to him!
Albert Barnes: Notes on the Bible - 1834
6:4: Return, O Lord, deliver my soul - As if he had departed from him, and had left him to die. The word "soul" in this place is used, as it often is, in the sense of "life," for in the next verse he speaks of the grave to which he evidently felt he was rapidly descending.
O save me - Save my life; save me from going down to the grave. Deliver me from these troubles and dangers.
For thy mercies' sake -
(a) As an act of mere mercy, for he felt that he had no claim, and could not urge it as a matter of right and justice; and
(b) in order that God's mercy might be manifest, or because he was a merciful Being, and might, therefore, be appealed to on that ground.
These are proper grounds, now, on which to make an appeal to God for his interposition in our behalf; and, indeed, these are the only grounds on which we can plead with him to save us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: Return: Psa 80:14, Psa 90:13; Mal 3:7
deliver: Psa 17:13, Psa 22:20, Psa 86:13, Psa 116:4, Psa 116:8, Psa 120:2, Psa 121:7; Isa 38:17
for: Psa 25:7, Psa 69:13, Psa 79:8, Psa 79:9; Dan 9:18; Eph 1:6, Eph 2:7, Eph 2:8
Carl Friedrich Keil and Franz Delitzsch
6:4
(Heb.: 6:5-8) God has turned away from him, hence the prayer שׁוּבה, viz., אלי. The tone of שׁוּבה is on the ult., because it is assumed to be read שׁוּבה אדני. The ultima accentuation is intended to secure its distinct pronunciation to the final syllable of שׁובה, which is liable to be drowned and escape notice in connection with the coming together of the two aspirates (vid., on Ps 3:8). May God turn to him again, rescue (חלּץ from חלץ, which is transitive in Hebr. and Aram., to free, expedire, exuere, Arab. chalaṣa, to be pure, prop. to be loose, free) his soul, in which his affliction has taken deep root, from this affliction, and extend to him salvation on the ground of His mercy towards sinners. He founds this cry for help upon his yearning to be able still longer to praise God, - a happy employ, the possibility of which would be cut off from him if he should die. זכר, as frequently הזכּיר, is used of remembering one with reverence and honour; הודה (from ודה) has the dat. honoris after it. שׁאול, Ps 6:6, ἅδης (Rev_ 20:13), alternates with מות. Such is the name of the grave, the yawning abyss, into which everything mortal descends (from שׁאל = שׁוּל Arab. sâl, to be loose, relaxed, to hang down, sink down: a sinking in, that which is sunken in,
(Note: The form corresponds to the Arabic form fi‛âlun, which, though originally a verbal abstract, has carried over the passive meaning into the province of the concrete, e.g., kitâb = maktûb and ilâh, אלוהּ = ma‛lûh = ma‛bûd (the feared, revered One).)
a depth). The writers of the Psalms all (which is no small objection against Maccabean Psalms) know only of one single gathering-place of the dead in the depth of the earth, where they indeed live, but it is only a quasi life, because they are secluded from the light of this world and, what is the most lamentable, from the light of God's presence. Hence the Christian can only join in the prayer of v. 6 of this Psalm and similar passages (Ps 30:10; Ps 88:11-13; Ps 115:17; Is 38:18.) so far as he transfers the notion of hades to that of gehenna.
(Note: An adumbration of this relationship of Christianity to the religion of the Old Testament is the relationship of Islam to the religion of the Arab wandering tribes, which is called the "religion of Abraham" (Din Ibrâhim), and knows no life after death; while Islam has taken from the later Judaism and from Christianity the hope of a resurrection and heavenly blessedness.)
In hell there is really no remembrance and no praising of God. David's fear of death as something in itself unhappy, is also, according to its ultimate ground, nothing but the fear of an unhappy death. In these "pains of hell" he is wearied with (בּ as in Ps 69:4) groaning, and bedews his couch every night with a river of tears. Just as the Hiph. השׂחה signifies to cause to swim from שׂחה to swim, so the Hiph. המסה signifies to dissolve, cause to melt, from מסה (cogn. מסס) to melt. דּמעה, in Arabic a nom. unit. a tear, is in Hebrew a flood of tears.
In Ps 6:8 עיני does not signify my "appearance" (Num 11:7), but, as becomes clear from Ps 31:10; Ps 88:10, Job 17:7, "my eye;" the eye reflects the whole state of a man's health. The verb עשׁשׁ appears to be a denominative from עשׁ: to be moth-eaten.
(Note: Reuchlin in his grammatical analysis of the seven Penitential Psalms, which he published in 1512 after his Ll. III de Rudimentis Hebraicis (1506), explains it thus: עשׁשׁה Verminavit. Sic a vermibus dictum qui turbant res claras puras et nitidas, and in the Rudim. p. 412: Turbatus est a furore oculus meus, corrosus et obfuscatus, quasi vitro laternae obductus.)
The signification senescere for the verb עתק is more certain. The closing words בּכל־צוררי (cf. Num 10:9 הצּר הצּרר the oppressing oppressor, from the root צר Arab. tsr, to press, squeeze, and especially to bind together, constringere, coartare
(Note: In Arabic ציר dir is the word for a step-mother as the oppressor of the step-children; and צרר dirr, a concubine as the oppressor of her rival.)),
in which the writer indicates, partially at least, the cause of his grief (כּעס, in Job 18:7 כּעשׁ), are as it were the socket into which the following strophe is inserted.
John Gill
6:4 Return, O Lord,.... By this it seems that the Lord had withdrawn himself, and was departed from the psalmist, wherefore he entreats him to return unto him, and grant him his gracious presence. God is immense and omnipresent, he is everywhere: going away and returning cannot be properly ascribed to him; but he, nay be said to depart from his people, as to sensible communion with him, and enjoyment of him, when he hides his face, withdraws his gracious presence, and the comfortable discoveries and influences of his love; and he may be said to return when he visits them again, and manifests his love and favour to them: the Jewish writers (d) interpret it,
"return from the fierceness of thine anger,''
as in Ps 85:3; and though there is no such change in God, as from love to wrath, and from wrath to love; but inasmuch as there is a change in his dispensations towards his people, it is as if it was so; and thus it is apprehended by them;
deliver my soul; from the anxiety, distress, and sore vexation it was now in, for of all troubles soul troubles are the worst: and from all enemies and workers of iniquity which were now about him, and gave him much grief and uneasiness; and from death itself, he was in fear of;
O, save me for thy mercy's sake; out of all troubles of soul and body, and out of the hands of all enemies, inward and outward; and with temporal, spiritual, and eternal salvation; not for his righteousness's sake, as Kimchi well observes; for salvation is according to the abundant mercy of God, and not through works of righteousness done by men, otherwise it would not be of grace.
(d) Jarchi, Aben Ezra, Kimchi, & Ben Melech in loc.
Robert Jamieson, A. R. Fausset and David Brown
6:4 Return--that is, to my relief; or, "turn," as now having His face averted.
for thy mercies' sake--to illustrate Thy mercy.
6:56:5: Դա՛րձ Տէր եւ փրկեա՛ զանձն իմ. կեցո՛ զիս Տէր ըստ ողորմութեան քում։
5 Դարձի՛ր, Տէ՛ր, փրկի՛ր ինձ, ազատի՛ր ինձ, Տէ՛ր, քո ողորմութեամբ,
4 Դարձի՛ր, ո՛վ Տէր, փրկէ իմ անձս, Քու ողորմութեանդ համար զիս ազատէ։
Դարձ, Տէր, եւ փրկեա զանձն իմ, կեցո զիս, Տէր, ըստ ողորմութեան քում:

6:5: Դա՛րձ Տէր եւ փրկեա՛ զանձն իմ. կեցո՛ զիս Տէր ըստ ողորմութեան քում։
5 Դարձի՛ր, Տէ՛ր, փրկի՛ր ինձ, ազատի՛ր ինձ, Տէ՛ր, քո ողորմութեամբ,
4 Դարձի՛ր, ո՛վ Տէր, փրկէ իմ անձս, Քու ողորմութեանդ համար զիս ազատէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:46:5 Обратись, Господи, избавь душу мою, спаси меня ради милости Твоей,
6:5 ἐπίστρεψον επιστρεφω turn around; return κύριε κυριος lord; master ῥῦσαι ρυομαι rescue τὴν ο the ψυχήν ψυχη soul μου μου of me; mine σῶσόν σωζω save με με me ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the ἐλέους ελεος mercy σου σου of you; your
6:5 כִּ֤י kˈî כִּי that אֵ֣ין ʔˈên אַיִן [NEG] בַּ ba בְּ in † הַ the מָּ֣וֶת mmˈāweṯ מָוֶת death זִכְרֶ֑ךָ ziḵrˈeḵā זֵכֶר mention בִּ֝ ˈbi בְּ in שְׁאֹ֗ול šᵊʔˈôl שְׁאֹול nether world מִ֣י mˈî מִי who יֹֽודֶה־ yˈôḏeh- ידה praise לָּֽךְ׃ llˈāḵ לְ to
6:5. revertere Domine erue animam meam salva me propter misericordiam tuamTurn to me, O Lord, and deliver my soul: O save me for thy mercy's sake.
4. Return, O LORD, deliver my soul: save me for thy lovingkindness’ sake.
6:5. For there is no one in death who would be mindful of you. And who will confess to you in Hell?
6:5. For in death [there is] no remembrance of thee: in the grave who shall give thee thanks?
Return, O LORD, deliver my soul: oh save me for thy mercies' sake:

6:5 Обратись, Господи, избавь душу мою, спаси меня ради милости Твоей,
6:5
ἐπίστρεψον επιστρεφω turn around; return
κύριε κυριος lord; master
ῥῦσαι ρυομαι rescue
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
σῶσόν σωζω save
με με me
ἕνεκεν ενεκα for the sake of; on account of
τοῦ ο the
ἐλέους ελεος mercy
σου σου of you; your
6:5
כִּ֤י kˈî כִּי that
אֵ֣ין ʔˈên אַיִן [NEG]
בַּ ba בְּ in
הַ the
מָּ֣וֶת mmˈāweṯ מָוֶת death
זִכְרֶ֑ךָ ziḵrˈeḵā זֵכֶר mention
בִּ֝ ˈbi בְּ in
שְׁאֹ֗ול šᵊʔˈôl שְׁאֹול nether world
מִ֣י mˈî מִי who
יֹֽודֶה־ yˈôḏeh- ידה praise
לָּֽךְ׃ llˈāḵ לְ to
6:5. revertere Domine erue animam meam salva me propter misericordiam tuam
Turn to me, O Lord, and deliver my soul: O save me for thy mercy's sake.
4. Return, O LORD, deliver my soul: save me for thy lovingkindness’ sake.
6:5. For there is no one in death who would be mindful of you. And who will confess to you in Hell?
6:5. For in death [there is] no remembrance of thee: in the grave who shall give thee thanks?
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Adam Clarke: Commentary on the Bible - 1831
6:5: In death there is no remembrance of thee - Man is to glorify thee on earth. The end for which he was born cannot be accomplished in the grave; heal my body, and heal my soul, that I may be rendered capable of loving and serving thee here below. A dead body in the grave can do no good to men, nor bring any glory to thy name!
Albert Barnes: Notes on the Bible - 1834
6:5: For in death - In the state of the dead; in the grave.
There is no remembrance of thee - They who are dead do not remember thee or think of thee. The "ground" of this appeal is, that it was regarded by the psalmist as a "desirable" thing to remember God and to praise him, and that this could not be done by one who was dead. He prayed, therefore, that God would spare his life, and restore him to health, that he might praise him in the land of the living. A sentiment similar to this occurs in Psa 30:9, "What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth?" So also Psa 88:11, "Shall thy loving-kindness be declared in the grave? or thy faithfulness in destruction?" So also in Isa 38:18, in the language of Hezekiah, "The grave cannot praise thee; death cannot celebrate thee; they that go down into the pit cannot hope for thy truth." See the notes at that passage. A similar sentiment also is found in Job 10:21-22. See the notes at that passage. In regard to the meaning of this it may be remarked
(a) that it is to be admitted that there was among the ancient saints much less light on the subject of the future state than there is with us, and that they often, in giving utterance to their feelings, seemed to speak as if all were dark beyond the grave.
(b) But, though they thus spoke in their sorrow and in their despondency, they also did, on other occasions, express their belief in a future state, and their expectation of happiness in a coming world (compare, for example, Psa 16:10-11; Psa 17:15).
(c) Does not their language in times of despondency and sickness express the feelings which "we" often have now, even with all the light which we possess, and all the hopes which we cherish? Are there not times in the lives of the pious, even though they have a strong pRev_ailing hope of heaven, when the thoughts are fixed on the grave as a dark, gloomy, repulsive prison, and "so" fixed on it as to lose sight of the world beyond? And in such moments does not "life" seem as precious to us, and as desirable, as it did to David, to Hezekiah, or to Job?
In the grave - Hebrew, בשׁאול bishe'ô l, "in Sheol." For the meaning of the word, see Isa 5:14, note; Isa 14:9, note; Job 7:9, note. Its meaning here does not differ materially from the word "grave."
Who shall give thee thanks? - Who shall "praise" thee? The idea is that "none" would then praise God. It was the land of "silence." See Isa 38:18-19. This language implies that David "desired" to praise God, but that he could not hope to do it in the grave.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: For: Psa 30:9, Psa 88:10-12, Psa 115:17, Psa 118:17; Isa 38:18, Isa 38:19
in the: Ecc 9:10; Joh 9:4
Geneva 1599
6:5 For in (d) death [there is] no remembrance of thee: in the grave who shall give thee thanks?
(d) He laments that opportunity should be taken from him to praise God in the congregation.
John Gill
6:5 For in death there is no remembrance of thee,.... Of the goodness, truth, power, and faithfulness of God; no notice can be taken nor mention, made either of the perfections or works of God, whether of nature or of grace, by a dead man to others; he is wholly useless to men on earth with respect to these things;
in the grave who shall give thee thanks? for mercies temporal or spiritual; the dead cannot praise the Lord among men, only the living; see Ps 30:9; wherefore the psalmist desires that he might live and praise the Lord: this argument is taken from the glory of God, which end cannot be answered among men by death, as by life. It does not follow from hence that the soul either dies or sleeps with the body, and is inactive until the resurrection morn, neither of which are true; or that the souls of departed saints are unemployed in heaven; they are always before the throne, and serve the Lord day and night; they remember, with the utmost gratitude and thankfulness, all the goodness and grace of God unto them, and praise him for all his wondrous works: but the sense is, that when a saint is dead, he can no more serve and glorify God on earth among men.
John Wesley
6:5 In death - Among the dead. Remembrance - He speaks of the remembrance or celebration of God's grace in the land of the living, to the edification of God's church, and the propagation of true religion among men; which is not done in the other life.
Robert Jamieson, A. R. Fausset and David Brown
6:5 (Compare Ps 115:17-18; Is 38:18). There is no incredulity as to a future state. The contrast is between this scene of life, and the grave or Sheol, the unseen world of the dead.
give . . . thanks--or, "praise for mercies."
6:66:6: Զի ո՛չ ոք է որ ՚ի մահու յիշէ զքեզ, կամ ՚ի դժոխս խոստովան առնի առ քեզ[6587]։ [6587] Ոսկան.Կամ ՚ի դժոխս ոք խոս՛՛։
6 քանզի չկայ մէկը, որ մահուան մէջ յիշի քեզ, կամ դժոխքում գոհանայ քեզանից:
5 Վասն զի մահուան մէջ քեզ յիշատակել չկայ. Գերեզմանին մէջ ո՞վ քեզի շնորհակալութիւն պիտի յայտնէ։
Զի ոչ ոք է որ ի մահու յիշէ զքեզ, կամ ի դժոխս խոստովան առնի առ քեզ:

6:6: Զի ո՛չ ոք է որ ՚ի մահու յիշէ զքեզ, կամ ՚ի դժոխս խոստովան առնի առ քեզ[6587]։
[6587] Ոսկան.Կամ ՚ի դժոխս ոք խոս՛՛։
6 քանզի չկայ մէկը, որ մահուան մէջ յիշի քեզ, կամ դժոխքում գոհանայ քեզանից:
5 Վասն զի մահուան մէջ քեզ յիշատակել չկայ. Գերեզմանին մէջ ո՞վ քեզի շնորհակալութիւն պիտի յայտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:56:6 ибо в смерти нет памятования о Тебе: во гробе кто будет славить Тебя?
6:6 ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἐν εν in τῷ ο the θανάτῳ θανατος death ὁ ο the μνημονεύων μνημονευω remember σου σου of you; your ἐν εν in δὲ δε though; while τῷ ο the ᾅδῃ αδης Hades τίς τις.1 who?; what? ἐξομολογήσεταί εξομολογεω concede; confess σοι σοι you
6:6 יָגַ֤עְתִּי׀ yāḡˈaʕtî יגע be weary בְּֽ bᵊˈ בְּ in אַנְחָתִ֗י ʔanḥāṯˈî אֲנָחָה sigh אַשְׂחֶ֣ה ʔaśḥˈeh שׂחה swim בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole לַ֭יְלָה ˈlaylā לַיְלָה night מִטָּתִ֑י miṭṭāṯˈî מִטָּה couch בְּ֝ ˈbᵊ בְּ in דִמְעָתִ֗י ḏimʕāṯˈî דִּמְעָה tear עַרְשִׂ֥י ʕarśˌî עֶרֶשׂ couch אַמְסֶֽה׃ ʔamsˈeh מסה melt
6:6. quoniam non est in morte recordatio tui in inferno quis confitebitur tibiFor there is no one in death, that is mindful of thee: and who shall confess to thee in hell?
5. For in death there is no remembrance of thee: in Sheol who shall give thee thanks?
6:6. I have labored in my groaning. Every night, with my tears, I will wash my bed and drench my blanket.
6:6. I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears.
For in death [there is] no remembrance of thee: in the grave who shall give thee thanks:

6:6 ибо в смерти нет памятования о Тебе: во гробе кто будет славить Тебя?
6:6
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
ἐν εν in
τῷ ο the
θανάτῳ θανατος death
ο the
μνημονεύων μνημονευω remember
σου σου of you; your
ἐν εν in
δὲ δε though; while
τῷ ο the
ᾅδῃ αδης Hades
τίς τις.1 who?; what?
ἐξομολογήσεταί εξομολογεω concede; confess
σοι σοι you
6:6
יָגַ֤עְתִּי׀ yāḡˈaʕtî יגע be weary
בְּֽ bᵊˈ בְּ in
אַנְחָתִ֗י ʔanḥāṯˈî אֲנָחָה sigh
אַשְׂחֶ֣ה ʔaśḥˈeh שׂחה swim
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
לַ֭יְלָה ˈlaylā לַיְלָה night
מִטָּתִ֑י miṭṭāṯˈî מִטָּה couch
בְּ֝ ˈbᵊ בְּ in
דִמְעָתִ֗י ḏimʕāṯˈî דִּמְעָה tear
עַרְשִׂ֥י ʕarśˌî עֶרֶשׂ couch
אַמְסֶֽה׃ ʔamsˈeh מסה melt
6:6. quoniam non est in morte recordatio tui in inferno quis confitebitur tibi
For there is no one in death, that is mindful of thee: and who shall confess to thee in hell?
6:6. I have labored in my groaning. Every night, with my tears, I will wash my bed and drench my blanket.
6:6. I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Давид выставляет новый мотив, почему он просит Бога о своем помиловании. Его настоящее физическое состояние и нравственный недуг таковы, что по его пониманию должны привести к смерти, в шеол, а там "нет памятования о Тебе: во гробе кто будет славить Тебя?" Памятование о Боге состоит в проникновении Его заповедями, требующими внешнего обнаружения; славить Бога - значит не только составлять гимн в честь Его, но прославлять Его своими делами. Того и другого лишены живущие в шеоле, как месте бездеятельного спокойствия и духовной напряженности в ожидании будущего суда Божия (см. кн. Иова XII:12-14: ст. ; III:13-20). Таким образом смерть Давида в настоящем положении не дала бы ему возможности осуществить назначение человека на земле, и о даровании этой возможности он и молит.
Albert Barnes: Notes on the Bible - 1834
6:6: I am weary with my groaning - I am exhausted or worn out with it. That is, his sorrows were so deep, and his groaning was so constant, that his strength failed. He became "faint" under the weight of his sorrows. All persons in trouble have experienced this effect - the sense of weariness or exhaustion from sorrow.
All the night make I my bed to swim - That is, he wept so much that his bed seemed to be immersed in tears. This is, of course, hyperbolical language, expressing in a strong and emphatic manner the depth of his sorrows.
I water my couch with my tears - The word here rendered "water" means to melt, to flow down; then, in the Hiphil, to cause to flow, to dissolve. The sense here is, that he caused his couch to "flow" or "overflow" with his tears. We would say, he "flooded" his bed with tears. This verse discloses the true source of the trials referred to in the psalm. It was some deep mental anguish - some source of grief - that exhausted his strength, and that laid him on a bed of languishing. No circumstances in the life of David better accord with this than the troubles which existed on account of the ungrateful and rebellious conduct of Absalom, and it is most natural to refer it to this. Many a parent since the time of David has experienced "all," both mental and bodily, which is here described as a consequence of the ingratitude and evil conduct of his children. The tragedy of "Lear" turns entirely on this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: I am: Psa 38:9, Psa 69:3, Psa 77:2-9, Psa 88:9, Psa 102:3-5, Psa 143:4-7; Job 7:3, Job 10:1, Job 23:2
all the: or, every
I water: Psa 39:12, Psa 42:3; Job 16:20; Jer 14:17; Lam 1:2, Lam 1:16, Lam 2:11, Lam 2:18, Lam 2:19, Lam 3:48-50; Luk 7:38
John Gill
6:6 I am weary with my groanings,.... By reason of bodily illness, or indwelling sin, or the guilt of actual transgressions, or the hidings of God's face, or a sense of divine wrath, or the temptations of Satan, or afflictions and crosses of various kinds, or fears of death, or even earnest desires after heaven and eternal happiness, or the low estate of Zion; each of which at times occasion groaning in the saints, as in the psalmist, and is the common experience of all good men. The psalmist being weary of his disease, or of sin, groaned till he was weary with his groaning; inward groaning affects the body, wastes the animal spirits, consumes the flesh, and induces weariness and faintness; see Ps 102:5;
all the night make I my bed to swim: I water my couch with my tears; these are hyperbolical phrases (e), expressing more than is intended, and are not to be literally understood; for such a quantity of tears a man could never shed, as to water his couch and make his bed to swim with them, but they are used to denote the multitude of them, and the excessiveness of his sorrow; see Ps 119:136; and these tears were shed, not to atone and satisfy for sin, for nothing but the blood and sacrifice of Christ can do that; but to express the truth and reality, as well as the abundance of his grief; and this was done "all the night long"; see Job 7:3; when he had leisure to think and reflect upon his sins and transgressions, and when he was clear of all company, and no one could hear or see him, nor interrupt him in the vent of his sorrow, and when his disease might be heavier upon him, as some diseases increase in the night season: this may also be mystically understood, of a night of spiritual darkness and desertion, when a soul is without the discoveries of the love of God, and the influences of his grace; and has lost sight of God and Christ, and interest in them, and does not enjoy communion with them; and throughout this night season weeping endures, though joy comes in the morning. And it may be applicable to David's antitype, to the doleful night in which he was betrayed, when it was the hour and power of darkness, and when he had no other couch or bed but the ground itself; which was watered, not only with his tears, but with his sweat and blood, his sweat being as it were great drops of blood falling to the ground; so he is often said to sigh and groan in spirit, Mk 7:34.
(e) See the latter in Homer. Odyss 17. v. 110. Odyss. 19. prope finem.
John Wesley
6:6 With my tears - It well becomes the greatest spirits to be tender, and to relent under the tokens of God's displeasure. David who could face Goliath himself, melts into tears at the remembrance of sin, and under the apprehension of Divine wrath, and it is no diminution to his character.
Robert Jamieson, A. R. Fausset and David Brown
6:6 By a strong figure the abundance as well as intensity of grief is depicted.
6:76:7: Վաստակեցի ես ՚ի հեծութեան իմում, լուացի զամենայն գիշեր զմահիճս իմ. եւ արտասուօք իմովք զանկողինս իմ թացի։
7 Ես յոգնեցի իմ հառաչանքներից, ամէն գիշեր հեծեծանքով լուացի մահիճն իմ եւ իմ արտասուքով անկողինս թրջեցի:
6 Հառաչանք ընելէ յոգնեցայ. Ամէն գիշեր կը լուամ իմ անկողինս, Արցունքներովս կը թրջեմ իմ մահիճս։
Վաստակեցի ես ի հեծութեան իմում, լուացի զամենայն գիշեր զմահիճս իմ, եւ արտասուօք իմովք զանկողինս իմ թացի:

6:7: Վաստակեցի ես ՚ի հեծութեան իմում, լուացի զամենայն գիշեր զմահիճս իմ. եւ արտասուօք իմովք զանկողինս իմ թացի։
7 Ես յոգնեցի իմ հառաչանքներից, ամէն գիշեր հեծեծանքով լուացի մահիճն իմ եւ իմ արտասուքով անկողինս թրջեցի:
6 Հառաչանք ընելէ յոգնեցայ. Ամէն գիշեր կը լուամ իմ անկողինս, Արցունքներովս կը թրջեմ իմ մահիճս։
zohrab-1805▾ eastern-1994▾ western am▾
6:66:7 Утомлен я воздыханиями моими: каждую ночь омываю ложе мое, слезами моими омочаю постель мою.
6:7 ἐκοπίασα κοπιαω exhausted; labor ἐν εν in τῷ ο the στεναγμῷ στεναγμος groaning μου μου of me; mine λούσω λουω bathe καθ᾿ κατα down; by ἑκάστην εκαστος each νύκτα νυξ night τὴν ο the κλίνην κλινη bed μου μου of me; mine ἐν εν in δάκρυσίν δακρυ tear μου μου of me; mine τὴν ο the στρωμνήν στρωμνη of me; mine βρέξω βρεχω shower; rain
6:7 עָֽשְׁשָׁ֣ה ʕˈāšᵊšˈā עשׁשׁ become weak מִ mi מִן from כַּ֣עַס kkˈaʕas כַּעַס grief עֵינִ֑י ʕênˈî עַיִן eye עָֽ֝תְקָ֗ה ˈʕˈāṯᵊqˈā עתק advance בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole צֹורְרָֽי׃ ṣôrᵊrˈāy צרר be hostile
6:7. laboravi in gemitu meo natare faciam tota nocte lectulum meum lacrimis meis stratum meum rigaboI have laboured in my groanings, every night I will wash my bed: I will water my couch with my tears.
6. I am weary with my groaning; every night make I my bed to swim; I water my couch with my tears.
6:7. My eye has been troubled by rage. I have grown old among all my enemies.
6:7. Mine eye is consumed because of grief; it waxeth old because of all mine enemies.
I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears:

6:7 Утомлен я воздыханиями моими: каждую ночь омываю ложе мое, слезами моими омочаю постель мою.
6:7
ἐκοπίασα κοπιαω exhausted; labor
ἐν εν in
τῷ ο the
στεναγμῷ στεναγμος groaning
μου μου of me; mine
λούσω λουω bathe
καθ᾿ κατα down; by
ἑκάστην εκαστος each
νύκτα νυξ night
τὴν ο the
κλίνην κλινη bed
μου μου of me; mine
ἐν εν in
δάκρυσίν δακρυ tear
μου μου of me; mine
τὴν ο the
στρωμνήν στρωμνη of me; mine
βρέξω βρεχω shower; rain
6:7
עָֽשְׁשָׁ֣ה ʕˈāšᵊšˈā עשׁשׁ become weak
מִ mi מִן from
כַּ֣עַס kkˈaʕas כַּעַס grief
עֵינִ֑י ʕênˈî עַיִן eye
עָֽ֝תְקָ֗ה ˈʕˈāṯᵊqˈā עתק advance
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
צֹורְרָֽי׃ ṣôrᵊrˈāy צרר be hostile
6:7. laboravi in gemitu meo natare faciam tota nocte lectulum meum lacrimis meis stratum meum rigabo
I have laboured in my groanings, every night I will wash my bed: I will water my couch with my tears.
6. I am weary with my groaning; every night make I my bed to swim; I water my couch with my tears.
6:7. My eye has been troubled by rage. I have grown old among all my enemies.
6:7. Mine eye is consumed because of grief; it waxeth old because of all mine enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
6:7: Mine eye is consumed - עששה asheshah, is blasted, withered, sunk in my head.
Albert Barnes: Notes on the Bible - 1834
6:7: Mine eye is consumed - The word here rendered "consumed" - עשׁשׁ ‛ â shê sh - means properly to fall in, to fall away, and is applied here to the "eye" as pining or wasting away from care, anxiety, and sorrow. Tears were poured forth from the eye, and it seemed to be exhausting itself in this manner. The meaning is, that it had grown "dim," or that its sight began to fail, like that of an old man, on account of his troubles. Many have understood the word here rendered "eye" as referring to the "countenance;" but it is doubtful whether the word ever has this signification; and at any rate the common signification, referring it to the "eye," best suits this connection.
It waxeth old - It seems to grow old; it experiences the effects commonly produced by age in blunting the power of vision. This is not an uncommon effect of grief and sadness. Even while I am writing this I am called in my pastoral visitations to attend on a young lady lying on a bed of languishing, and probably of death, one of whose symptoms is a quite diminished, and indeed almost total loss of vision, as the effect of trouble and disease.
Because of all mine enemies - From the trouble which they have brought upon me. The reference here, according to the interpretation proposed of the psalm, is to Absalom and those who were associated with him. Their conduct had been such as to bring upon David this overwhelming tide of sorrows.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: Mine: Psa 31:9, Psa 31:10, Psa 38:10, Psa 88:9; Job 17:7; Lam 5:17
it waxeth: Psa 32:3
John Gill
6:7 Mine eye is consumed because of grief,.... Either by reason of the affliction he laboured under, which could not he joyous, but grievous; or because, of the sin that was in him, and those that he had committed, which were grieving to him; or through the sins of other professors of religion, or profane sinners, whom he beheld with grief of heart and weeping eyes: the word (f) used signifies anger and indignation, and sorrow arising from thence, and may denote either indignation in himself at his enemies, who were rejoicing at his calamities; or the sense he had of the anger of God, and his hot displeasure, which he feared he was rebuking and chastening him with; and now his heart being filled with grief on one or other of these accounts, or all of them, vented itself in floods of tears, which hurt the visive faculty; for through much weeping the eye is weakened and becomes dim; and through a multitude of tears, and a long continuance of them, it fails; see Job 17:7;
Tit waxeth old because of all mine enemies; saints have many enemies, sin, Satan, and the world; and these are very oppressive ones, as the word (g) here signifies; such as beset them about, straiten them on all hands, and press them sore; and they must be pressed down by them, were it not that he that is in them is greater than he that is in the world; and David's enemies gave him so much trouble, and caused him to shed such plenty of tears, that his eye waxed old, was shrunk up, and beset with wrinkles, the signs of old age; or it was removed out of its place, as the word is rendered in Job 18:4; or the sight was removed from that, it was gone from him, Ps 38:10.
(f) "prae ira", Pagninus; "prae indignatione", Montanus, Musculus; "ex indignatione", Piscator. (g) "angustiatores", Montanus; "angustiis afficientes me", Vatablus; "oppressores meos", Junius & Tremellius, Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
6:7 consumed--or, "has failed," denoting general debility (Ps 13:3; Ps 38:10).
waxeth old--or, "dim."
grief--mingled with indignation.
6:86:8: Խռովեցաւ ՚ի սրտմտութենէ ակն իմ. մաշեցա՛յ ես ՚ի վերայ ամենայն թշնամեաց իմոց։
8 Սրտնեղութիւնից այլայլուեց աչքն իմ, ես հիւծուեցի բոլոր թշնամիներիս ձեռքից:
7 Իմ աչքս մաշեցաւ տրտմութենէն, Իմ բոլոր թշնամիներուս պատճառով հինցաւ։
Խռովեցաւ ի սրտմտութենէ ակն իմ, մաշեցայ ես ի վերայ ամենայն թշնամեաց իմոց:

6:8: Խռովեցաւ ՚ի սրտմտութենէ ակն իմ. մաշեցա՛յ ես ՚ի վերայ ամենայն թշնամեաց իմոց։
8 Սրտնեղութիւնից այլայլուեց աչքն իմ, ես հիւծուեցի բոլոր թշնամիներիս ձեռքից:
7 Իմ աչքս մաշեցաւ տրտմութենէն, Իմ բոլոր թշնամիներուս պատճառով հինցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:76:8 Иссохло от печали око мое, обветшало от всех врагов моих.
6:8 ἐταράχθη ταρασσω stir up; trouble ἀπὸ απο from; away θυμοῦ θυμος provocation; temper ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine ἐπαλαιώθην παλαιοω antiquate; grow old ἐν εν in πᾶσιν πας all; every τοῖς ο the ἐχθροῖς εχθρος hostile; enemy μου μου of me; mine
6:8 ס֣וּרוּ sˈûrû סור turn aside מִ֭מֶּנִּי ˈmimmennî מִן from כָּל־ kol- כֹּל whole פֹּ֣עֲלֵי pˈōʕᵃlê פעל make אָ֑וֶן ʔˈāwen אָוֶן wickedness כִּֽי־ kˈî- כִּי that שָׁמַ֥ע šāmˌaʕ שׁמע hear יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH קֹ֣ול qˈôl קֹול sound בִּכְיִֽי׃ biḵyˈî בְּכִי weeping
6:8. caligavit prae amaritudine oculus meus consumptus sum ab universis hostibus meisMy eye is troubled through indignation: I have grown old amongst all my enemies.
7. Mine eye wasteth away because of grief; it waxeth old because of all mine adversaries.
6:8. Scatter before me, all you who work iniquity, for the Lord has heard the voice of my weeping.
6:8. Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.
Mine eye is consumed because of grief; it waxeth old because of all mine enemies:

6:8 Иссохло от печали око мое, обветшало от всех врагов моих.
6:8
ἐταράχθη ταρασσω stir up; trouble
ἀπὸ απο from; away
θυμοῦ θυμος provocation; temper
ο the
ὀφθαλμός οφθαλμος eye; sight
μου μου of me; mine
ἐπαλαιώθην παλαιοω antiquate; grow old
ἐν εν in
πᾶσιν πας all; every
τοῖς ο the
ἐχθροῖς εχθρος hostile; enemy
μου μου of me; mine
6:8
ס֣וּרוּ sˈûrû סור turn aside
מִ֭מֶּנִּי ˈmimmennî מִן from
כָּל־ kol- כֹּל whole
פֹּ֣עֲלֵי pˈōʕᵃlê פעל make
אָ֑וֶן ʔˈāwen אָוֶן wickedness
כִּֽי־ kˈî- כִּי that
שָׁמַ֥ע šāmˌaʕ שׁמע hear
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
קֹ֣ול qˈôl קֹול sound
בִּכְיִֽי׃ biḵyˈî בְּכִי weeping
6:8. caligavit prae amaritudine oculus meus consumptus sum ab universis hostibus meis
My eye is troubled through indignation: I have grown old amongst all my enemies.
7. Mine eye wasteth away because of grief; it waxeth old because of all mine adversaries.
6:8. Scatter before me, all you who work iniquity, for the Lord has heard the voice of my weeping.
6:8. Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Давид оплакивает свои грехи, у него уже не хватает слез и глаза его воспалены ("иссохло от печали око мое"); "обветшало от всех врагов моих", сделалось слабым, плохо различающим предметы от слез, вызванных моими несчастиями ("от врагов").
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping. 9 The LORD hath heard my supplication; the LORD will receive my prayer. 10 Let all mine enemies be ashamed and sore vexed: let them return and be ashamed suddenly.
What a sudden change is here for the better! He that was groaning, and weeping, and giving up all for gone (v. 6, 7), here looks and speaks very pleasantly. Having made his requests known to God, and lodged his case with him, he is very confident the issue will be good and his sorrow is turned into joy.
I. He distinguishes himself from the wicked and ungodly, and fortifies himself against their insults (v. 8): Depart from me, all you workers of iniquity. When he was in the depth of his distress, 1. He was afraid that God's wrath against him would give him his portion with the workers of iniquity; but now that this cloud of melancholy had blown over he was assured that his soul would not be gathered with sinners, for they are not his people. He began to suspect himself to be one of them because of the heavy pressures of God's wrath upon him; but now that all his fears were silenced he bade them depart, knowing that his lot was among the chosen. 2. The workers of iniquity had teased him, and taunted him, and asked him, "Where is thy God?" triumphing in his despondency and despair; but now he had wherewith to answer those that reproached him, for God, who was about to return in mercy to him, had now comforted his spirit and would shortly complete his deliverance. 3. Perhaps they had tempted him to do as they did, to quit his religion and betake himself for ease to the pleasures of sin. But now, "depart from me; I will never lend an ear to your counsel; you would have had me to curse God and die, but I will bless him and live." This good use we should make of God's mercies to us, we should thereby have our resolution strengthened never to have any thing more to do with sin and sinners. David was a king, and he takes this occasion to renew his purpose of using his power for the suppression of sin and the reformation of manners, Ps. lxxv. 4; ci. 3. When God has done great things for us, this should put us upon studying what we shall do for him. Our Lord Jesus seems to borrow these words from the mouth of his father David, when, having all judgment committed to him, he shall say, Depart from me, all you workers of iniquity (Luke xiii. 27), and so teaches us to say so now, Ps. cxix. 115.
II. He assures himself that God was, and would be, propitious to him, notwithstanding the present intimations of wrath which he was under. 1. He is confident of a gracious answer to this prayer which he is now making. While he is yet speaking, he is aware that God hears (as Isa. lxv. 24, Dan. ix. 20), and therefore speaks of it as a thing done, and repeats it with an air of triumph, "The Lord hath heard" (v. 8), and again (v. 9), "The Lord hath heard." By the workings of God's grace upon his heart he knew his prayer was graciously accepted, and therefore did not doubt but it would in due time be effectually answered. His tears had a voice, a loud voice, in the ears of the God of mercy: The Lord has heard the voice of my weeping. Silent tears are not speechless ones. His prayers were cries to God: "The Lord has heard the voice of my supplication, has put his Fiat--Let it be done, to my petitions, and so it will appear shortly." 2. Thence he infers the like favourable audience of all his other prayers: "He has heard the voice of my supplication, and therefore he will receive my prayer; for he gives, and does not upbraid with former grants."
III. He either prays for the conversion or predicts the destruction of his enemies and persecutors, v. 10. 1. It may very well be taken as a prayer for their conversion: "Let them all be ashamed of the opposition they have given me and the censures they have passed upon me. Let them be (as all true penitents are) vexed at themselves for their own folly; let them return to a better temper and disposition of mind, and let them be ashamed of what they have done against me and take shame to themselves." 2. If they be not converted, it is a prediction of their confusion and ruin. They shall be ashamed and sorely vexed (so it maybe read), and that justly. They rejoiced that David was vexed (v. 2, 3), and therefore, as usually happens, the evil returns upon themselves; they also shall be sorely vexed. Those that will not give glory to God shall have their faces filled with everlasting shame.
In singing this, and praying over it, we must give glory to God, as a God ready to hear prayer, must own his goodness to us in hearing our prayers, and must encourage ourselves to wait upon him and to trust in him in the greatest straits and difficulties.
Adam Clarke: Commentary on the Bible - 1831
6:8: Depart from me, all ye workers of iniquity - It seems that while he was suffering grievously through the disease, his enemies had insulted and mocked him; - upbraided him with his transgressions, not to increase his penitence, but to cast him into despair.
The Lord hath heard the voice of my weeping - The Lord pitifully beheld the sorrows of his heart, and mercifully forgave his sins.
Albert Barnes: Notes on the Bible - 1834
6:8: Depart from me, all ye workers of iniquity - Referring, by the "workers of iniquity," to his enemies, as if they now surrounded him, and calling on them "now" to leave him, since God had heard his prayer, and they could not be successful in their purposes. This is an indirect but most emphatic way of saying that God had heard his prayer; and the sentiment in this verse is strongly in contrast with the desponding state of feeling - the deep and dreadful sorrow - indicated in the pRev_ious verses. Light broke in suddenly upon him; his prayer had come up before God, and, in some way, he was assured that it would be answered. Already he sees his enemies scattered, and his own cause triumphant; and in this exulting feeling he addresses his foes, and commands them to leave him. This is, therefore, a remarkable and striking proof that prayer may be heard, even while we are speaking to God (compare Isa 65:24); that the assurance may be conveyed suddenly to the mind that God will hear and answer the prayer which is addressed to him; and also a beautiful illustration of the effect of this on a mind overwhelmed with trouble and sorrow, in giving it calmness and peace.
For the Lord hath heard - That is, my prayer has ascended before him, and I am certain that he regards it favorably, and will answer it. "In what way" he had this assurance he does not inform us. As he was an inspired man, we may suppose that the assurance was given to him directly by the Holy Spirit. "We" are not to expect the "same kind" of assurance that our prayers are heard; we are to look for no Rev_elation to that effect; but there may be "as real" an intimation to the mind that our prayers are heard - as real "evidence" - as in this case. There may be a firm confidence of the mind that God is a hearer of prayer now coming to the soul with the freshness of a new conviction of that truth; and there may be, in trouble and sorrow, a sweet calmness and peace breathed through the soul - an assurance that all will be right and well, as if the prayer were heard, and such as there would be if we were assured by direct Rev_elation that it is heard. The Spirit of God can produce this in our case as really as he did in the case of David.
The voice of my weeping - The voice of prayer that accompanied my weeping, or the voice of the weeping itself - the cry of anguish and distress which was in itself of the nature of prayer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: Depart: Psa 119:115, Psa 139:19; Mat 7:23, Mat 25:41; Luk 13:27
for: Psa 3:4, Psa 56:8, Psa 116:8, Psa 145:18; Isa 30:19, Isa 38:3, Isa 38:5; Heb 5:7
Carl Friedrich Keil and Franz Delitzsch
6:8
(Heb.: 6:9-11) Even before his plaintive prayer is ended the divine light and comfort come quickly into his heart, as Frisch says in his "Neuklingende Harfe Davids." His enemies mock him as one forsaken of God, but even in the face of his enemies he becomes conscious that this is not his condition. Thrice in Ps 6:9, Ps 6:10 his confidence that God will answer him flashes forth: He hears his loud sobbing, the voice of his weeping that rises towards heaven, He hears his supplication, and He graciously accepts his prayer. The twofold שׁמע expresses the fact and יקח its consequence. That which he seems to have to suffer, shall in reality be the lot of his enemies, viz., the end of those who are rejected of God: they shall be put to shame. The בּושׁ, Syr. behet, Chald. בּהת, בּהת, which we meet with here for the first time, is not connected with the Arab. bht, but (since the Old Arabic as a rule has t` as a mediating vowel between ש and t, )ת with Arab. bât, which signifies "to turn up and scatter about things that lie together (either beside or upon each other)" eruere et diruere, disturbare, - a root which also appears in the reduplicated form Arab. bṯṯ: to root up and disperse, whence Arab. battun, sorrow and anxiety, according to which therefore בּושׁ (= בּושׁ as Arab. bâta = bawata) prop. signifies disturbare, to be perplexed, lose one's self-control, and denotes shame according to a similar, but somewhat differently applied conception to confundi, συγχεῖσθαι, συγχύνεσθαι. ויבּהלוּ points back to Ps 6:2, Ps 6:3 : the lot at which the malicious have rejoiced, shall come upon themselves. As is implied in יבשׁוּ ישׁבוּ, a higher power turns back the assailants filled with shame (Ps 9:4; Ps 35:4).
What an impressive finish we have here in these three Milels, jashûbu jebôshu rāga), in relation to the tripping measure of the preceding words addressed to his enemies! And, if not intentional, yet how remarkable is the coincidence, that shame follows the involuntary reverse of the foes, and that יבשׁו in its letters and sound is the reverse of ישׁבו! What music there is in the Psalter! If composers could but understand it!!
Geneva 1599
6:8 (e) Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.
(e) God sends comfort and boldness in affliction, that we may triumph over our enemies.
John Gill
6:8 Depart from me, all ye workers of iniquity,.... The psalmist being fully assured that God had heard his prayer, that he should recover from his disorder, or be delivered out of his calamities, whether corporeal or spiritual, has on a sudden a spring of joy, faith, and comfort; as sometimes there is a quick transition from comfortable to uncomfortable frames; see Ps 30:7; so on the contrary, there is as quick a passage from uncomfortable to comfortable ones; see Lam 3:18; who may be called "workers of iniquity" See Gill on Ps 5:5; and these were either his open enemies, as Saul and his men, or Absalom and the conspirators with him, whom he bids to cease from following and pursuing after him; or his secret ones, hypocritical courtiers, that were about him, who were wishing and hoping for his death. It is the lot of God's people to be among the workers of iniquity; Lot was among the Sodomites, David was in Meshech and in the tents of Kedar, Isaiah was among men of unclean lips; Christ's lily is among thorns, and his sheep among goats; and though in some respects a civil conversation with wicked men cannot be avoided, for then good men must needs go out of the world; yet as little company should be kept with them as can be, and no fellowship should be had with them in sinful practices, nor in superstitious worship; and though there will not be a full and final separation from them in the present state of things, there will be hereafter, when these very words will be used by David's antitype, the Lord Jesus Christ; not only to profane sinners, but to carnal professors of religion, who have herded themselves with the people of God, Mt 25:41. The reason why the psalmist took heart and courage, and ordered his wicked persecutors, or sycophants, to be gone from him, was his assurance of being heard by the Lord;
for the Lord hath heard the voice of my weeping; referring to what is said Ps 6:6; he had not only lifted up his voice in prayer, but he had wept and made supplication, as Jacob did, Hos 12:4; sometimes God brings his people to the throne of grace weeping, and with supplications leads them, Jer 31:9; and then hears their cry and answers them.
John Wesley
6:8 Hath heard - By the workings of God's grace upon his heart, he knew his prayer was accepted. His tears had a voice, in the ears of the God of mercy. Silent tears are no speechless ones. Our tears are cries to God.
Robert Jamieson, A. R. Fausset and David Brown
6:8 Assured of God's hearing, he suddenly defies his enemies by an address indicating that he no longer fears them.
6:96:9: ՚Ի բա՛ց կացէք յինէն ամենեքեան, ոյք գործէք զանօրէնութիւն։
9 Հեռացէ՛ք ինձնից ամէնքդ, որ անօրէնութիւն էք գործում:
8 Ինձմէ ե՛տ կեցէք ամէնքդ ալ, որ անօրէնութիւն կը գործէք. Վասն զի Տէրը իմ լալուս ձայնը լսեց.
Ի բաց կացէք յինէն ամենեքեան ոյք գործէք զանօրէնութիւն. լուաւ Տէր ձայնի լալոյ իմոյ:

6:9: ՚Ի բա՛ց կացէք յինէն ամենեքեան, ոյք գործէք զանօրէնութիւն։
9 Հեռացէ՛ք ինձնից ամէնքդ, որ անօրէնութիւն էք գործում:
8 Ինձմէ ե՛տ կեցէք ամէնքդ ալ, որ անօրէնութիւն կը գործէք. Վասն զի Տէրը իմ լալուս ձայնը լսեց.
zohrab-1805▾ eastern-1994▾ western am▾
6:86:9 Удалитесь от меня все, делающие беззаконие, ибо услышал Господь голос плача моего,
6:9 ἀπόστητε αφιστημι distance; keep distance ἀπ᾿ απο from; away ἐμοῦ εμου my πάντες πας all; every οἱ ο the ἐργαζόμενοι εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness ὅτι οτι since; that εἰσήκουσεν εισακουω heed; listen to κύριος κυριος lord; master τῆς ο the φωνῆς φωνη voice; sound τοῦ ο the κλαυθμοῦ κλαυθμος weeping μου μου of me; mine
6:9 שָׁמַ֣ע šāmˈaʕ שׁמע hear יְ֭הוָה [ˈyhwāh] יְהוָה YHWH תְּחִנָּתִ֑י tᵊḥinnāṯˈî תְּחִנָּה supplication יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH תְּֽפִלָּתִ֥י tᵊˈfillāṯˌî תְּפִלָּה prayer יִקָּֽח׃ yiqqˈāḥ לקח take
6:9. recedite a me omnes qui operamini iniquitatem quia audivit Dominus vocem fletus meiDepart from em, all ye workers of iniquity: for the Lord hath heard the voice of my weeping.
8. Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.
6:9. The Lord has heard my supplication. The Lord has accepted my prayer.
6:9. The LORD hath heard my supplication; the LORD will receive my prayer.
Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping:

6:9 Удалитесь от меня все, делающие беззаконие, ибо услышал Господь голос плача моего,
6:9
ἀπόστητε αφιστημι distance; keep distance
ἀπ᾿ απο from; away
ἐμοῦ εμου my
πάντες πας all; every
οἱ ο the
ἐργαζόμενοι εργαζομαι work; perform
τὴν ο the
ἀνομίαν ανομια lawlessness
ὅτι οτι since; that
εἰσήκουσεν εισακουω heed; listen to
κύριος κυριος lord; master
τῆς ο the
φωνῆς φωνη voice; sound
τοῦ ο the
κλαυθμοῦ κλαυθμος weeping
μου μου of me; mine
6:9
שָׁמַ֣ע šāmˈaʕ שׁמע hear
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
תְּחִנָּתִ֑י tᵊḥinnāṯˈî תְּחִנָּה supplication
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
תְּֽפִלָּתִ֥י tᵊˈfillāṯˌî תְּפִלָּה prayer
יִקָּֽח׃ yiqqˈāḥ לקח take
6:9. recedite a me omnes qui operamini iniquitatem quia audivit Dominus vocem fletus mei
Depart from em, all ye workers of iniquity: for the Lord hath heard the voice of my weeping.
8. Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.
6:9. The Lord has heard my supplication. The Lord has accepted my prayer.
6:9. The LORD hath heard my supplication; the LORD will receive my prayer.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11. Молитва покаянная Давида к Богу сопровождалась каким-либо указанием от Бога, что она принята Им, почему характер ее содержания меняется; Давид обращается с требованием к беззаконным, чтобы они удалились от него, и верит, что его враги будут постыжены неудачным исходом своих преследований. Эти беззаконствующие враги были сторонники Авессалома, постепенно сплачивавшиеся вокруг последнего и все более обнаруживавшие враждебное отношение к Давиду.
Albert Barnes: Notes on the Bible - 1834
6:9: The Lord hath heard my supplication - Repeating the sentiment in the pRev_ious verse, to express his assurance and his joy. Nothing is more natural in such circumstances than to dwell on the joyous thought, and to repeat it to ourselves, that it may make its full impression.
The Lord will receive my prayer - As he has done it, so he will still do it. This allays all fears of the future, and makes the mind calm. The state of mind here is this: "The Lord has heard my prayer; I am assured that he will do it hereafter; I have, therefore, nothing to fear."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: hath heard: Psa 3:4, Psa 31:22, Psa 40:1, Psa 40:2, Psa 66:19, Psa 66:20, Psa 118:5, Psa 120:1, Psa 138:3; Jon 2:2, Jon 2:7; Co2 12:8-10
will receive: Psa 116:1, Psa 116:2; Co2 1:10, Co2 1:11
John Gill
6:9 The Lord hath heard my supplication,.... Which he had presented to him, Ps 6:1; in which he deprecates his anger and hot displeasure; entreats his free favour, grace, and mercy; desires healing for soul or body, or both; prays a return of his gracious presence; and deliverance and salvation out of all his troubles, from all his enemies, and from death itself. The word (h) used properly signifies petitions for grace and mercy, which the psalmist put up under the influence of the spirit of grace and supplication, and which were heard;
the Lord will receive my prayer; instead of a burnt offering, as Aben Ezra glosses it; as sweet incense, as what is grateful and delightful, coming up out of the hands of Christ the Mediator, perfumed with the sweet incense of his mediation: the word (i) signifies prayer made to God as the righteous Judge, as the God of his righteousness, who would vindicate his cause and right his wrongs; and a believer, through the blood and righteousness of Christ, can go to God as a righteous God, and plead with him even for pardon and cleansing, who is just and faithful to grant both unto him. The psalmist three times expresses his confidence of his prayers being heard and received, which may be either in reference to his having prayed so many times for help, as the Apostle Paul did, 2Cor 12:8; and as Christ his antitype did, Mt 26:39; or to express the certainty of it, the strength of his faith in it, and the exuberance of his joy on account of it.
(h) "supplices pro gratia preces meas", Michaelis: so Ainsworth. (i) "est propria oratio habita ad juris et aequi arbitrum"; Cocceius in Psal. iv. 2.
6:106:10: Լուաւ Տէր ձայնի լալոյ իմոյ, լուաւ Տէր աղօթից իմոց. եւ Տէր զխնդրուածս իմ ընկալաւ[6588]։ [6588] Ոմանք.Լուաւ Տէր զձայն լալոյ իմոյ։
10 Տէրը լսեց իմ լացի ձայնը, Տէրն ականջ դրեց իմ աղօթքներին, Տէրն ընդունեց իմ խնդրանքները:
9 Տէրը իմ աղօթքս լսեց. Տէրը իմ խնդրուածքս պիտի ընդունի։
լուաւ Տէր աղօթից իմոց, եւ Տէր զխնդրուածս իմ ընկալաւ:

6:10: Լուաւ Տէր ձայնի լալոյ իմոյ, լուաւ Տէր աղօթից իմոց. եւ Տէր զխնդրուածս իմ ընկալաւ[6588]։
[6588] Ոմանք.Լուաւ Տէր զձայն լալոյ իմոյ։
10 Տէրը լսեց իմ լացի ձայնը, Տէրն ականջ դրեց իմ աղօթքներին, Տէրն ընդունեց իմ խնդրանքները:
9 Տէրը իմ աղօթքս լսեց. Տէրը իմ խնդրուածքս պիտի ընդունի։
zohrab-1805▾ eastern-1994▾ western am▾
6:96:10 услышал Господь моление мое; Господь примет молитву мою.
6:10 εἰσήκουσεν εισακουω heed; listen to κύριος κυριος lord; master τῆς ο the δεήσεώς δεησις petition μου μου of me; mine κύριος κυριος lord; master τὴν ο the προσευχήν προσευχη prayer μου μου of me; mine προσεδέξατο προσδεχομαι welcome; wait for
6:10 יֵבֹ֤שׁוּ׀ yēvˈōšû בושׁ be ashamed וְ wᵊ וְ and יִבָּהֲל֣וּ yibbāhᵃlˈû בהל disturb מְ֭אֹד ˈmʔōḏ מְאֹד might כָּל־ kol- כֹּל whole אֹיְבָ֑י ʔōyᵊvˈāy איב be hostile יָ֝שֻׁ֗בוּ ˈyāšˈuvû שׁוב return יֵבֹ֥שׁוּ yēvˌōšû בושׁ be ashamed רָֽגַע׃ rˈāḡaʕ רֶגַע moment
6:10. audivit Dominus deprecationem meam Dominus orationem meam suscipietThe Lord hath heard my supplication: the Lord hath received my prayer.
9. The LORD hath heard my supplication; the LORD will receive my prayer.
6:10. Let all my enemies be ashamed and together be greatly troubled. May they be converted and become ashamed very quickly.
6:10. Let all mine enemies be ashamed and sore vexed: let them return [and] be ashamed suddenly.
The LORD hath heard my supplication; the LORD will receive my prayer:

6:10 услышал Господь моление мое; Господь примет молитву мою.
6:10
εἰσήκουσεν εισακουω heed; listen to
κύριος κυριος lord; master
τῆς ο the
δεήσεώς δεησις petition
μου μου of me; mine
κύριος κυριος lord; master
τὴν ο the
προσευχήν προσευχη prayer
μου μου of me; mine
προσεδέξατο προσδεχομαι welcome; wait for
6:10
יֵבֹ֤שׁוּ׀ yēvˈōšû בושׁ be ashamed
וְ wᵊ וְ and
יִבָּהֲל֣וּ yibbāhᵃlˈû בהל disturb
מְ֭אֹד ˈmʔōḏ מְאֹד might
כָּל־ kol- כֹּל whole
אֹיְבָ֑י ʔōyᵊvˈāy איב be hostile
יָ֝שֻׁ֗בוּ ˈyāšˈuvû שׁוב return
יֵבֹ֥שׁוּ yēvˌōšû בושׁ be ashamed
רָֽגַע׃ rˈāḡaʕ רֶגַע moment
6:10. audivit Dominus deprecationem meam Dominus orationem meam suscipiet
The Lord hath heard my supplication: the Lord hath received my prayer.
9. The LORD hath heard my supplication; the LORD will receive my prayer.
6:10. Let all my enemies be ashamed and together be greatly troubled. May they be converted and become ashamed very quickly.
6:10. Let all mine enemies be ashamed and sore vexed: let them return [and] be ashamed suddenly.
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Adam Clarke: Commentary on the Bible - 1831
6:10: Ashamed and sore vexed - May they as deeply deplore their transgressions as I have done mine! May they return; may they be suddenly converted! The original will bear this meaning, and it is the most congenial to Christian principles.
Albert Barnes: Notes on the Bible - 1834
6:10: Let all mine enemies be ashamed - Be so brought to see their folly that they shall be ashamed of their conduct. The wish is that they might be brought to see their own guilt - a wish certainly which it is right to cherish in regard to all evil-doers.
And sore vexed - Compare the notes at Psa 5:10. The same Hebrew word is used here which occurs in Psa 6:2-3, and rendered "vexed." It is a word which denotes trouble, trembling, consternation; and the meaning here is, that the psalmist prayed that they might be confounded or disconcerted in their plans - a prayer which is certainly proper in regard to all the purposes of the wicked. No one should desire that the purposes of the wicked should prosper; and not to desire this is to desire that they may be foiled and overcome in their schemes. This must be the wish of every good man.
Let them return - Turn back, or be turned back; that is, let them be repulsed, and compelled to turn back from their present object.
And be ashamed suddenly - Hebrew, "In a moment;" instantaneously. He desired that there might be no delay, but that their defeat might be accomplished at once. As it was right to pray that this might occur, so it was right to pray that it might occur without delay, or as speedily as possible. The sooner the plans of sinners are confounded, the better.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: Let all: Psa 5:10, Psa 7:6, Psa 25:3, Psa 35:26, Psa 40:14, Psa 40:15, Psa 71:13, Psa 83:16, Psa 83:17, Psa 86:17, Psa 109:28, Psa 109:29; Psa 112:10, Psa 132:18; Isa 26:11; Jer 20:11
sore: Psa 2:5, Psa 21:8, Psa 21:9
return: Job 6:29; Mal 3:18
and be: Pro 29:1; Th1 5:3
Geneva 1599
6:10 Let all mine enemies be ashamed and sore vexed: let them return [and] be ashamed (f) suddenly.
(f) When the wicked think the godly will perish, God delivers them suddenly, and destroys their enemies.
John Gill
6:10 Let all mine enemies be ashamed,.... Or "they shall be ashamed" (k); and so the following clauses may be rendered, and be considered as prophecies of what would be; though if this be considered as an imprecation, it is wishing no ill; wicked men are not ashamed of their abominations committed by them, neither can they blush; it would be well if they were ashamed of them, and brought to true repentance for them; and if they are not ashamed now, they will be hereafter, when the Judge of quick and dead appears;
and sore vexed; or "troubled" (l); as his bones had been vexed, and his soul had been sore vexed by them; as he knew they would be through disappointment at his recovery, and at his deliverance from the distresses and calamities he was now in, when he should sing for joy of heart, and they should howl for vexation of spirit;
let them return; meaning either from him, from pursuing after him; or to him, to seek his favour, and be reconciled to him, and be at peace with him, as Aben Ezra and Kimchi explain it; unless this word should only signify "again", as it sometimes does, and be read in connection with what follows;
and let them be again ashamed suddenly (m); intimating that his deliverance would be sudden, in a moment, in a very little time, and so would be their disappointment, shame, and confusion. Jarchi, from R. Jonathan and R. Samuel bar Nachmani, refers this to the shame of the wicked in the world to come.
(k) "pudore afficientur", Pagninus, Montanus; "pudefient", Coeceius, Schmidt; so Ainsworth. (l) "conturbantur", Junius & Tremellius, Piscator. (m) "iterum confundantur", Gejerus.
John Wesley
6:10 Ashamed - Of their vain confidence. Return - Repent of their sins and return to their obedience.
Robert Jamieson, A. R. Fausset and David Brown
6:10 and knows they will be disappointed and in their turn (compare Ps 6:3) be terror-stricken or confounded.
6:116:11: Ամաչեսցեն եւ խռովեսցի՛ն յոյժ ամենայն թշնամիք իմ. դարձցին յետս եւ ամաչեսցե՛ն յոյժ վաղվաղակի եւ խռովեսցին։ Տունք. ժ̃։Գոբղայս. լ̃։
11 Բոլոր թշնամիներս թող ամաչեն ու խիստ խռովուեն, թող ետ դառնան եւ իսկոյն խիստ ամաչեն ու զարհուրեն:
10 Թող ամչնան ու խիստ զարհուրին իմ բոլոր թշնամիներս, Ետ թող դառնան ու շուտով ամչնան։
Ամաչեսցեն եւ խռովեսցին յոյժ ամենայն թշնամիք իմ. դարձցին յետս եւ ամաչեսցեն յոյժ վաղվաղակի եւ խռովեսցին:

6:11: Ամաչեսցեն եւ խռովեսցի՛ն յոյժ ամենայն թշնամիք իմ. դարձցին յետս եւ ամաչեսցե՛ն յոյժ վաղվաղակի եւ խռովեսցին։ Տունք. ժ̃։Գոբղայս. լ̃։
11 Բոլոր թշնամիներս թող ամաչեն ու խիստ խռովուեն, թող ետ դառնան եւ իսկոյն խիստ ամաչեն ու զարհուրեն:
10 Թող ամչնան ու խիստ զարհուրին իմ բոլոր թշնամիներս, Ետ թող դառնան ու շուտով ամչնան։
zohrab-1805▾ eastern-1994▾ western am▾
6:106:11 Да будут постыжены и жестоко поражены все враги мои; да возвратятся и постыдятся мгновенно.
6:11 αἰσχυνθείησαν αισχυνω shame; ashamed καὶ και and; even ταραχθείησαν ταρασσω stir up; trouble σφόδρα σφοδρα vehemently; tremendously πάντες πας all; every οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine ἀποστραφείησαν αποστρεφω turn away; alienate καὶ και and; even καταισχυνθείησαν καταισχυνω shame; put to shame σφόδρα σφοδρα vehemently; tremendously διὰ δια through; because of τάχους ταχος quickness
6:11. confundantur et conturbentur vehementer omnes inimici mei revertantur et confundantur subitoLet all my enemies be ashamed, and be very much troubled: let them be turned back, and be ashamed very speedily.
10. All mine enemies shall be ashamed and sore vexed: they shall turn back, they shall be ashamed suddenly.
Let all mine enemies be ashamed and sore vexed: let them return [and] be ashamed suddenly:

6:11 Да будут постыжены и жестоко поражены все враги мои; да возвратятся и постыдятся мгновенно.
6:11
αἰσχυνθείησαν αισχυνω shame; ashamed
καὶ και and; even
ταραχθείησαν ταρασσω stir up; trouble
σφόδρα σφοδρα vehemently; tremendously
πάντες πας all; every
οἱ ο the
ἐχθροί εχθρος hostile; enemy
μου μου of me; mine
ἀποστραφείησαν αποστρεφω turn away; alienate
καὶ και and; even
καταισχυνθείησαν καταισχυνω shame; put to shame
σφόδρα σφοδρα vehemently; tremendously
διὰ δια through; because of
τάχους ταχος quickness
6:11. confundantur et conturbentur vehementer omnes inimici mei revertantur et confundantur subito
Let all my enemies be ashamed, and be very much troubled: let them be turned back, and be ashamed very speedily.
10. All mine enemies shall be ashamed and sore vexed: they shall turn back, they shall be ashamed suddenly.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾