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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
По надписанию псалом в еврейской, греческой и латинской Библиях принадлежит Давиду и изображает то его состояние, которое он переживал в вертепе. Здесь разумеется пребывание Давида в Одолламской пещере. (1: Цар XXII:1) во время гонений от Саула.

Во время бедствий я взывал ко Господу и только в Нем искал защиты, так как около меня не было никакого защитника (1-4). Я взывал ко Господу: внемли моему воплю, избавь от притеснителей, и тогда праведные соберутся вокруг меня (5-7).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm is a prayer, the substance of which David offered up to God when he was forced by Saul to take shelter in a cave, and which he afterwards penned in this form. Here is, I. The complaint he makes to God (ver. 1, 2) of the subtlety, strength, and malice, of his enemies (ver. 3, 6), and the coldness and indifference of his friends, ver. 4. II. The comfort he takes in God that he knew his case (ver. 3) and was his refuge, ver. 5. III. His expectation from God that he would hear and deliver him, ver. 6, 7. IV His expectation from the righteous that they would join with him in praises, ver. 7. Those that are troubled in mind, body, or estate, may, in singing this psalm (if they sing it in some measure with David's spirit), both warrant his complaints and fetch in his comforts.
Adam Clarke: Commentary on the Bible - 1831
The psalmist, in great distress and difficulty, calls upon God, Psa 142:1-7.
The title says, "An Instruction of David," or a Psalm of David giving instruction; "A Prayer when he was in the cave."
David was twice in great peril in caves.
1. At the cave of Adullam, when he fled from Achish, king of Gath, 1 Samuel 22.
2. When he was in the cave of En-gedi, where he had taken refuge from the pursuit of Saul; and the latter, without knowing that David was in it, had gone into it on some necessary occasion, 1 Samuel 24.
If the inscription can be depended on, the cave of En-gedi is the most likely of the two, for the scene laid here. But were there doubts concerning the legitimacy of the title, I should refer the Psalm to the state of the captives in Babylon, to which a great part of the Psalms refer. Bishop Horsley calls it "A Prayer of the Messiah taken and deserted." It may be so: but where is the evidence, except in the conjectural system of Origen.
Albert Barnes: Notes on the Bible - 1834
142:0: This also is a psalm of David. It is entitled, like not a few others of the Psalms, "Maschil;" margin, "giving instruction:" a didactic hymn. See the word explained in the Introduction to Psa 32:1-11. It is said, in the title, to be "A prayer when he was in the cave;" that is, either a prayer which he composed while there, or which he composed afterward, putting into a poetic form the substance of the prayer which he breathed forth there, or expressive of the feelings which he had when there. The reference may be either to the cave of Adullam Sa1 22:1, or to that in Engedi Sa1 24:3. In both cases the circumstances were substantially the same, for David had fled to the cave to escape from Saul. The prayer is such as would be appropriate to a condition of danger such as was that in which David then was. It is a cry of distress when there was no refuge - no hope - but in God; when there seemed to be no way of escape from his enemies; and when, forsaken by his friends, and pursued by an enemy who sought his life, he seemed now to be in the power of his foe. It may also be "used" to express the feelings of one now in danger - as of a sinner under condemnation, seeing no way of escape, exposed to ruin, and shut up entirely to the mercy of God. Such a one feels, as David did on this occasion, that there can be no escape but through the interposition of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 142:1, David shews that in his trouble all his comfort was in prayer unto God.
Psalm of David giving instruction. Psa 32:1, Psa 54:1, Psa 57:1 *titles Ch1 4:10
Carl Friedrich Keil and Franz Delitzsch

Cry Sent Forth from the Prison to the Best of Friends
This the last of the eight Davidic Psalms, which are derived by their inscriptions from the time of the persecution by Saul (vid., on Ps 34), is inscribed: A Meditation by David, when he was in the cave, a Prayer. Of these eight Psalms, Ps 52:1-9 and Ps 54:1-7 also bear the name of Maskı̂l (vid., on Ps 32:1-11); and in this instance תּפּלּה (which occurs besides as an inscription only in Ps 90:1; Ps 102:1; Ps 3:1) is further added, which looks like an explanation of the word maskı̂l (not in use out of the range of Psalm-poetry). The article of במערה, as in Ps 57:1, points to the cave of Adullam (1 Sam. 22) or the cave of Engedi (1 Sam. 24), which latter, starting from a narrow concealed entrance, forms such a labyrinthine maze of passages and vaults that the torches and lines of explorers have not to the present time been able to reach the extremities of it.
The Psalm does not contain any sure signs of a post-Davidic age; still it appears throughout to be an imitation of older models, and pre-eminently by means of Ps 142:2. (cf. Ps 77:2.) and Ps 142:4 (cf. Ps 77:4) it comes into a relation of dependence to Ps 77, which is also noticeable in Ps 143:1-12 (cf. Ps 142:5 with Ps 77:12.). The referring back of the two Psalms to David comes under one and the same judgment.
John Gill
INTRODUCTION TO PSALM 142
Maschil of David; A Prayer when he was in the cave. Of the word "maschil", See Gill on Ps 32:1, title. This psalm is called a prayer, as some others are, the ninetieth and hundred second psalms: and was composed by David when either in the cave of Adullam, 1Kings 22:1; or rather in the cave at Engedi, where he cut off Saul's skirt, 1Kings 24:3; as Jarchi and Kimchi think. The psalm represents the troubles of David, and of the Messiah his antitype, and is applicable to the church of God, or to any particular soul when in distress.
141:1141:1: Իմաստութիւն ՚ի Դաւիթ. Աղօթք, ՚ի ժամանակի զի էր նա յայրի անդ. ՃԽԱ[7719]։[7719] Ոմանք.Սաղմոս Դաւթի. ՚ի ժամանակի զի էր։
1 Դաւթի իմաստութիւնը. աղօթք, երբ նա քարայրում էր
Դաւիթին երգն ու աղօթքը՝ երբ ինք այրին մէջ էր
Իմաստութիւն Դաւթի. աղօթք, ի ժամանակի զի էր նա յայրի անդ:

141:1: Իմաստութիւն ՚ի Դաւիթ. Աղօթք, ՚ի ժամանակի զի էր նա յայրի անդ. ՃԽԱ[7719]։
[7719] Ոմանք.Սաղմոս Դաւթի. ՚ի ժամանակի զի էր։
1 Դաւթի իմաստութիւնը. աղօթք, երբ նա քարայրում էր
Դաւիթին երգն ու աղօթքը՝ երբ ինք այրին մէջ էր
zohrab-1805▾ eastern-1994▾ western am▾
141:0141:0 Учение Давида. Молитва его, когда он был в пещере.
141:1 συνέσεως συνεσις comprehension τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ἐν εν in τῷ ο the εἶναι ειμι be αὐτὸν αυτος he; him ἐν εν in τῷ ο the σπηλαίῳ σπηλαιον cave προσευχή προσευχη prayer
141:1 מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm לְ lᵊ לְ to דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH קְ֭רָאתִיךָ ˈqrāṯîḵā קרא call ח֣וּשָׁה ḥˈûšā חושׁ make haste לִּ֑י llˈî לְ to הַאֲזִ֥ינָה haʔᵃzˌînā אזן listen קֹ֝ולִ֗י ˈqôlˈî קֹול sound בְּ bᵊ בְּ in קָרְאִי־ qārᵊʔî- קרא call לָֽךְ׃ lˈāḵ לְ to
141:1. eruditio David cum esset in spelunca oratioOf understanding for David, A prayer when he was in the cave.
Maschil of David, when he was in the cave; a Prayer.
141:1. A Psalm of David. O Lord, I have cried out to you, hear me. Attend to my voice, when I cry out to you.
141:1. A Psalm of David. LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee.
KJV Chapter [142] Maschil of David; A Prayer when he was in the cave:

141:0 Учение Давида. Молитва его, когда он был в пещере.
141:1
συνέσεως συνεσις comprehension
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ἐν εν in
τῷ ο the
εἶναι ειμι be
αὐτὸν αυτος he; him
ἐν εν in
τῷ ο the
σπηλαίῳ σπηλαιον cave
προσευχή προσευχη prayer
141:1
מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm
לְ lᵊ לְ to
דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
קְ֭רָאתִיךָ ˈqrāṯîḵā קרא call
ח֣וּשָׁה ḥˈûšā חושׁ make haste
לִּ֑י llˈî לְ to
הַאֲזִ֥ינָה haʔᵃzˌînā אזן listen
קֹ֝ולִ֗י ˈqôlˈî קֹול sound
בְּ bᵊ בְּ in
קָרְאִי־ qārᵊʔî- קרא call
לָֽךְ׃ lˈāḵ לְ to
141:1. eruditio David cum esset in spelunca oratio
Of understanding for David, A prayer when he was in the cave.
Maschil of David, when he was in the cave; a Prayer.
141:1. A Psalm of David. O Lord, I have cried out to you, hear me. Attend to my voice, when I cry out to you.
141:1. A Psalm of David. LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
142:1: I cried unto the Lord - See on Psa 141:1 (note).
Albert Barnes: Notes on the Bible - 1834
142:1: I cried unto the Lord with my voice - See the notes at Psa 3:4, where the language is the same. He uttered a loud and audible prayer, though he was alone. It was not a mental ejaculation, but he gave expression to his desires.
With my voice unto the Lord did I make my supplication - See Psa 30:8. The Hebrew word rendered "did make my supplication," means to implore favor or mercy. It denotes the language of petition and entreaty, not the language of claim.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
142:1: A Prayer: David was twice in great peril in caves. on one occasion, in the cave of Adullam, when he fled from Achish king of Gath; and on another, in the cave of Engedi, where he had taken refuge from the pursuit of Saul. It is not certain to which of these events this Psalm refers; though probably to the former.
when he was: Sa1 22:1, Sa1 22:2, Sa1 24:3; Heb 11:38
with my voice: Psa 28:2, Psa 77:1, Psa 77:2, Psa 141:1
Carl Friedrich Keil and Franz Delitzsch
142:1
The emphasis of the first two lines rests upon אל־ה. Forsaken by all created beings, he confides in Jahve. He turns to Him in pathetic and importunate prayer (זעק, the parallel word being התחנּן, as in Ps 30:9), and that not merely inwardly (Ex 14:15), but with his voice (vid., on Ps 3:5) - for audible prayer reacts soothingly, strengtheningly, and sanctifyingly upon the praying one - he pours out before Him his trouble which distracts his thoughts (שׁפך שׂיח as in Ps 102:1, cf. Ps 62:9; Ps 64:2; 1Kings 1:16), he lays open before Him everything that burdens and distresses him. Not as though He did not also know it without all this; on the contrary, when his spirit (רוּחי as in Ps 143:4; Ps 77:4, cf. נפשׁי Jon 2:7, Ps 107:5, לבּי Ps 61:3) within him (עלי, see Ps 42:5) is enshrouded and languishes, just this is his consolation, that Jahve is intimately acquainted with his way together with the dangers that threaten him at every step, and therefore also understands how to estimate the title (right) and meaning of his complaints. The Waw of ואתּה is the same as in 3Kings 8:36, cf. Ps 35. Instead of saying: then I comfort myself with the fact that, etc., he at once declares the fact with which he comforts himself. Supposing this to be the case, there is no need for any alteration of the text in order to get over that which is apparently incongruous in the relation of Ps 142:4 to Ps 142:4.
Geneva 1599
142:1 "Maschil of David; A Prayer when he was in the cave." I cried unto the LORD with my voice; with my voice unto the LORD did I (a) make my supplication.
(a) David's patience and constant prayer to God condemns their wicked rage, who in their troubles either despair and murmur against God, or else seek other than God, to have relief in their miseries.
John Gill
142:1 I cried unto the Lord with my voice,.... With the voice of his soul, in the language of his mind, mentally, as Moses and Hannah cried unto the Lord when no voice was heard, or articulate sounds expressed, since this prayer was put up to the Lord in the cave where Saul was; though it might have been delivered before he came into it, while he and his men were at the mouth of it, which threw David into this distress; besides the cave was so large as to hold David and his six hundred men without being seen by Saul, and who could discourse together, as David and his men did, without being heard by Saul while he was in it; and so this psalm or prayer might be spoken vocally, though he was there;
with my voice unto the Lord did I make, my supplication: the same thing in other words; "crying" is explained by making "supplication", which is praying to the Lord in an humble manner for grace and mercy, and not pleading merit and worthiness.
Robert Jamieson, A. R. Fausset and David Brown
142:1 Maschil--(See on Ps 32:1, title). When he was in the cave--either of Adullam (1Kings 22:1), or En-gedi (1Kings 24:3). This does not mean that the Psalm was composed in the cave, but that the precarious mode of life, of which his refuge in caves was a striking illustration, occasioned the complaint, which constitutes the first part of the Psalm and furnishes the reason for the prayer with which it concludes, and which, as the prominent characteristic, gives its name. (Ps 142:1-7)
with my voice--audibly, because earnestly.
141:2141:2: Ձայնիւ իմով ես առ Տէր կարդացի, ձայնիւ իմով զՏէր աղաչեցի։
2 Իմ ձայնով ես Տիրոջը կանչեցի, իմ ձայնով Տիրոջն աղաչեցի:
142 Իմ ձայնովս Տէրոջը կ’աղաղակեմ, Իմ ձայնովս Տէրոջը կ’աղաչեմ։
Ձայնիւ իմով ես առ Տէր կարդացի, ձայնիւ իմով զՏէր աղաչեցի:

141:2: Ձայնիւ իմով ես առ Տէր կարդացի, ձայնիւ իմով զՏէր աղաչեցի։
2 Իմ ձայնով ես Տիրոջը կանչեցի, իմ ձայնով Տիրոջն աղաչեցի:
142 Իմ ձայնովս Տէրոջը կ’աղաղակեմ, Իմ ձայնովս Տէրոջը կ’աղաչեմ։
zohrab-1805▾ eastern-1994▾ western am▾
141:1141:1 Голосом моим к Господу воззвал я, голосом моим к Господу помолился;
141:2 φωνῇ φωνη voice; sound μου μου of me; mine πρὸς προς to; toward κύριον κυριος lord; master ἐκέκραξα κραζω cry φωνῇ φωνη voice; sound μου μου of me; mine πρὸς προς to; toward κύριον κυριος lord; master ἐδεήθην δεω bind; tie
141:2 תִּכֹּ֤ון tikkˈôn כון be firm תְּפִלָּתִ֣י tᵊfillāṯˈî תְּפִלָּה prayer קְטֹ֣רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice לְ lᵊ לְ to פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face מַֽשְׂאַ֥ת mˈaśʔˌaṯ מַשְׂאֵת lifting up כַּ֝פַּ֗י ˈkappˈay כַּף palm מִנְחַת־ minḥaṯ- מִנְחָה present עָֽרֶב׃ ʕˈārev עֶרֶב evening
141:2. voce mea ad Dominum clamavi voce mea ad Dominum deprecatus sumI cried to the Lord with my voice: with my voice I made supplication to the Lord.
1. I cry with my voice unto the LORD; with my voice unto the LORD do I make supplication.
141:2. Let my prayer be guided like incense in your sight: the lifting up of my hands, like the evening sacrifice.
141:2. Let my prayer be set forth before thee [as] incense; [and] the lifting up of my hands [as] the evening sacrifice.
I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication:

141:1 Голосом моим к Господу воззвал я, голосом моим к Господу помолился;
141:2
φωνῇ φωνη voice; sound
μου μου of me; mine
πρὸς προς to; toward
κύριον κυριος lord; master
ἐκέκραξα κραζω cry
φωνῇ φωνη voice; sound
μου μου of me; mine
πρὸς προς to; toward
κύριον κυριος lord; master
ἐδεήθην δεω bind; tie
141:2
תִּכֹּ֤ון tikkˈôn כון be firm
תְּפִלָּתִ֣י tᵊfillāṯˈî תְּפִלָּה prayer
קְטֹ֣רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
לְ lᵊ לְ to
פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face
מַֽשְׂאַ֥ת mˈaśʔˌaṯ מַשְׂאֵת lifting up
כַּ֝פַּ֗י ˈkappˈay כַּף palm
מִנְחַת־ minḥaṯ- מִנְחָה present
עָֽרֶב׃ ʕˈārev עֶרֶב evening
141:2. voce mea ad Dominum clamavi voce mea ad Dominum deprecatus sum
I cried to the Lord with my voice: with my voice I made supplication to the Lord.
1. I cry with my voice unto the LORD; with my voice unto the LORD do I make supplication.
141:2. Let my prayer be guided like incense in your sight: the lifting up of my hands, like the evening sacrifice.
141:2. Let my prayer be set forth before thee [as] incense; [and] the lifting up of my hands [as] the evening sacrifice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Излил... моление" - указывает на постоянную усиленную молитву Давида к Богу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David's Complaints.

1 I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication. 2 I poured out my complaint before him; I showed before him my trouble. 3 When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked have they privily laid a snare for me.
Whether it was in the cave of Adullam, or that of Engedi, that David prayed this prayer, is not material; it is plain that he was in distress. It was a great disgrace to so great a soldier, so great a courtier, to be put to such shifts for his own safety, and a great terror to be so hotly pursued and every moment in expectation of death; yet then he had such a presence of mind as to pray this prayer, and, wherever he was, still had his religion about him. Prayers and tears were his weapons, and, when he durst not stretch forth his hands against his prince, he lifted them up to his God. There is no cave so deep, so dark, but we may out of it send up our prayers, and our souls in prayer, to God. He calls this prayer Maschil--a psalm of instruction, because of the good lessons he had himself learnt in the cave, learnt on his knees, which he desired to teach others. In these verses observe,
I. How David complained to God, v. 1, 2. When the danger was over he was not ashamed to own (as great spirits sometimes are) the fright he had been in and the application he had made to God. Let no men of the first rank think it any diminution or disparagement to them, when they are in affliction, to cry to God, and to cry like children to their parents when any thing frightens them. David poured out his complaint, which denotes a free and full complaint; he was copious and particular in it. His heart was as full of his grievances as it could hold, but he made himself easy by pouring them out before the Lord; and this he did with great fervency: He cried unto the Lord with his voice, with the voice of his mind (so some think), for, being hidden in the cave, he durst not speak with an audible voice, lest that should betray him; but mental prayer is vocal to God, and he hears the groanings which cannot, or dare not, be uttered, Rom. viii. 26. Two things David laid open to God, in this complaint:-- 1. His distress. He exhibited a remonstrance or memorial of his case: I showed before him my trouble, and all the circumstances of it. He did not prescribe to God, nor show him his trouble, as if God did not know it without his showing; but as one that put a confidence in God, desired to keep up communion with him, and was willing to refer himself entirely to him, he unbosomed himself to him, humbly laid the matter before him, and then cheerfully left it with him. We are apt to show our trouble too much to ourselves, aggravating it, and poring upon it, which does us no service, whereas by showing it to God we might cast the care upon him who careth for us, and thereby ease ourselves. Nor should we allow of any complaint to ourselves or others which we cannot with due decency and sincerity of devotion make to God, and stand to before him. 2. His desire. When he made his complaint he made his supplication (v. 1), not claiming relief as a debt, but humbly begging it as a favour. Complainants must be suppliants, for God will be sought unto.
II. What he complained of: "In the way wherein I walked, suspecting no danger, have they privily laid a snare for me, to entrap me." Saul gave Michal his daughter to David on purpose that she might be a snare to him, 1 Sam. xviii. 21. This he complains of to God, that every thing was done with a design against him. If he had gone out of his way, and met with snares, he might have thanked himself; but when he met with them in the way of his duty he might with humble boldness tell God of them.
III. What comforted him in the midst of these complaints (v. 3): "When my spirit was overwhelmed within me, and ready to sink under the burden of grief and fear, when I was quite at a loss and ready to despair, then thou knewest my path, that is, then it was a pleasure to me to think that thou knewest it. Thou knewest my sincerity, the right path which I have walked in, and that I am not such a one as my persecutors represent me. Thou knewest my condition in all the particulars of it; when my spirit was so overwhelmed that I could not distinctly show it, this comforted me, that thou knewest it, Job xxiii. 10. Thou knewest it, that is, thou didst protect, preserve, and secure it," Ps. xxxi. 7; Deut. ii. 7.
Albert Barnes: Notes on the Bible - 1834
142:2: I poured out my complaint before him - literally, my meditation; that is, What so much occupied my thoughts at the time I expressed aloud. The word "complaint" does not express the idea. The meaning is, not that he "complained" of God or of man; but that his mind "meditated" on his condition. He was full of care and of anxiety; and he went and poured this out freely before God. The Septuagint and the Latin Vulgate render this, "my prayer." See Psa 55:2, where the same Hebrew word is used.
I showed before him my trouble - I made mention of it. I spoke of it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
142:2: poured out: Psa 42:4, Psa 62:8, Psa 102:1 *title Sa1 1:15, Sa1 1:16; Isa 26:16; Rom 8:26
I showed: Psa 18:4-6; Phi 4:6, Phi 4:7; Heb 5:7
John Gill
142:2 I poured out my complaint before him,.... Not a complaint of the Lord and of his providences, but of himself; of his sins, and particularly his unbelief; and also of them that persecuted and afflicted him; which he "poured" out from the abundance of his heart, and in the bitterness of his soul; denoting the fulness of his prayer, his freedom in it, the power and fervency of it, and which he left before the Lord, and submitted to his will; see Ps 102:1, title;
I showed before him my trouble; the present trouble he was in, being pursued and surrounded by Saul and his army; not as if the Lord was ignorant of it, and did not see and observe it, but to affect his own soul with it, to exercise grace under it, and ease his burdened and distressed mind; the best of men have their troubles both within and without, and the way to be rid of them is to carry them to the Lord.
Robert Jamieson, A. R. Fausset and David Brown
142:2 (Compare Ps 62:8).
I poured out my complaint--or, "a sad musing."
141:3141:3: Սփռեմ առաջի Տեառն զաղօթս իմ, եւ զնեղութիւնս իմ առաջի նորա պատմեցից[7720]։ [7720] Ոմանք.Սփռեցից առաջի։
3 Տիրոջ դիմաց պիտի սփռեմ աղօթքն իմ եւ նրա առջեւ նեղութիւնս պիտի պատմեմ:
2 Իմ գանգատս անոր առջեւ կը թափեմ. Իմ նեղութիւնս անոր առջեւ կը պատմեմ։
Սփռեցից առաջի Տեառն զաղօթս իմ, եւ զնեղութիւնս իմ առաջի նորա պատմեցից:

141:3: Սփռեմ առաջի Տեառն զաղօթս իմ, եւ զնեղութիւնս իմ առաջի նորա պատմեցից[7720]։
[7720] Ոմանք.Սփռեցից առաջի։
3 Տիրոջ դիմաց պիտի սփռեմ աղօթքն իմ եւ նրա առջեւ նեղութիւնս պիտի պատմեմ:
2 Իմ գանգատս անոր առջեւ կը թափեմ. Իմ նեղութիւնս անոր առջեւ կը պատմեմ։
zohrab-1805▾ eastern-1994▾ western am▾
141:2141:2 излил пред Ним моление мое; печаль мою открыл Ему.
141:3 ἐκχεῶ εκχεω pour out; drained ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him τὴν ο the δέησίν δεησις petition μου μου of me; mine τὴν ο the θλῖψίν θλιψις pressure μου μου of me; mine ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him ἀπαγγελῶ απαγγελλω report
141:3 שִׁיתָ֣ה šîṯˈā שׁית put יְ֭הוָה [ˈyhwāh] יְהוָה YHWH שָׁמְרָ֣ה šomrˈā שָׁמְרָה guard לְ lᵊ לְ to פִ֑י fˈî פֶּה mouth נִ֝צְּרָ֗ה ˈniṣṣᵊrˈā נצר watch עַל־ ʕal- עַל upon דַּ֥ל dˌal דַּל door שְׂפָתָֽי׃ śᵊfāṯˈāy שָׂפָה lip
141:3. effundam in conspectu eius eloquium meum tribulationem meam coram illo adnuntiaboIn his sight I pour out my prayer, and before him I declare my trouble:
2. I pour out my complaint before him; I shew before him my trouble.
141:3. O Lord, station a guard over my mouth and a door enclosing my lips.
141:3. Set a watch, O LORD, before my mouth; keep the door of my lips.
I poured out my complaint before him; I shewed before him my trouble:

141:2 излил пред Ним моление мое; печаль мою открыл Ему.
141:3
ἐκχεῶ εκχεω pour out; drained
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
τὴν ο the
δέησίν δεησις petition
μου μου of me; mine
τὴν ο the
θλῖψίν θλιψις pressure
μου μου of me; mine
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
ἀπαγγελῶ απαγγελλω report
141:3
שִׁיתָ֣ה šîṯˈā שׁית put
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
שָׁמְרָ֣ה šomrˈā שָׁמְרָה guard
לְ lᵊ לְ to
פִ֑י fˈî פֶּה mouth
נִ֝צְּרָ֗ה ˈniṣṣᵊrˈā נצר watch
עַל־ ʕal- עַל upon
דַּ֥ל dˌal דַּל door
שְׂפָתָֽי׃ śᵊfāṯˈāy שָׂפָה lip
141:3. effundam in conspectu eius eloquium meum tribulationem meam coram illo adnuntiabo
In his sight I pour out my prayer, and before him I declare my trouble:
2. I pour out my complaint before him; I shew before him my trouble.
141:3. O Lord, station a guard over my mouth and a door enclosing my lips.
141:3. Set a watch, O LORD, before my mouth; keep the door of my lips.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-6. "Изнемогал... дух" - когда я терял мужество, Ты, Господи, "знал стезю мою" - полюбил, одобрил мои действия, оказывал мне защиту и благоволение. - "Никто не признает меня" - не было никого из людей, кто бы был ко мне близок, от меня все сторонились. - "Не стало для меня убежища" - мне некуда было бежать, чтобы укрыться от врагов, почему я только в Тебе и ищу защиты.
Adam Clarke: Commentary on the Bible - 1831
142:3: Then thou knewest my path - When Saul and his army were about the cave in which I was hidden, thou knewest my path - that I had then no way of escape but by miracle: but thou didst not permit them to know that I was wholly in their power.
Albert Barnes: Notes on the Bible - 1834
142:3: When my spirit was overwhelmed within me - Luther renders this, "When my spirit was in distress." The Hebrew word rendered "overwhelmed" means, in Kal, to cover as with a garment; then, to be covered as with darkness, trouble, sorrow; and then, to languish, to faint, to be feeble: Psa 77:3; Psa 107:5. The idea here is, that, in his troubles, he had no vigor, no life, no spirit. He did not see how he could escape from his troubles, and he had no heart to make an effort.
Then thou knewest my path - Thou didst see all. Thou didst see the way that I was treading, and all its darkness and dangers, implying here that God had made it an object to mark his course; to see what egress there might be - what way to escape from the danger. It was in no sense concealed from God, and no danger of the way was hidden from him. It is much for us to feel when we are in danger or difficulty that God knows it all, and that nothing can be hidden from him.
In the way wherein I walked - In my path; the path that I was treading.
Have they privily laid a snare for me - They treated me as a man would treat his neighbor, who should spread a snare, or set a trap, for him in the path which he knew he must take. The word rendered "have privily laid" means to hide, to conceal. It was so concealed that I could not perceive it. They did it unknown to me. I neither knew that it was laid, nor where it was laid. They meant to spring it upon me at a moment when I was not aware, and when I should be taken by surprise. It was not open and manly warfare; it was stealth, cunning, trick, art.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
142:3: my spirit: Psa 22:14, Psa 61:2, Psa 102:4, Psa 143:4; Mar 14:33-36
then thou: Psa 1:6, Psa 17:3, Psa 139:2-4; Job 23:10
In the way: Psa 31:4, Psa 35:7, Psa 35:8, Psa 56:6, Psa 140:5, Psa 141:9; Jer 18:22; Mat 22:15
Carl Friedrich Keil and Franz Delitzsch
142:3
The prayer of the poet now becomes deep-breathed and excited, inasmuch as he goes more minutely into the details of his straitened situation. Everywhere, whithersoever he has to go (cf. on Ps 143:8), the snares of craftily calculating foes threaten him. Even God's all-seeing eye will not discover any one who would right faithfully and carefully interest himself in him. הבּיט, look! is a graphic hybrid form of הבּט and הבּיט, the usual and the rare imperative form; cf. הביא 1Kings 20:40 (cf. Jer 17:18), and the same modes of writing the inf. absol. in Judg 1:28; Amos 9:8, and the fut. conv. in Ezek 40:3. מכּיר is, as in Ruth 2:19, cf. Ps 10, one who looks kindly upon any one, a considerate (cf. the phrase הכּיר פּנים) well-wisher and friend. Such an one, if he had one, would be עמד על־ימינו or מימינו (Ps 16:8), for an open attack is directed to the arms-bearing right side (Ps 109:6), and there too the helper in battle (Ps 110:5) and the defender or advocate (Ps 109:31) takes his place in order to cover him who is imperilled (Ps 121:5). But then if God looks in that direction, He will find him, who is praying to Him, unprotected. Instead of ואין one would certainly have sooner expected אשׁר or כי as the form of introducing the condition in which he is found; but Hitzig's conjecture, הבּיט ימין וראה, "looking for days and seeing," gives us in the place of this difficulty a confusing half-Aramaism in ימין = יומין in the sense of ימים in Dan 8:27; Neh 1:4. Ewald's rendering is better: "though I look to the right hand and see (וראה), yet no friend appears for me;" but this use of the inf. absol. with an adversative apodosis is without example. Thus therefore the pointing appears to have lighted upon the correct idea, inasmuch as it recognises here the current formula הבּט וּראה, e.g., Job 35:5; Lam 5:1. The fact that David, although surrounded by a band of loyal subjects, confesses to having no true fiend, is to be understood similarly to the language of Paul when he says in Phil 2:20 : "I have no man like-minded." All human love, since sin has taken possession of humanity, is more or less selfish, and all fellowship of faith and of love imperfect; and there are circumstances in life in which these dark sides make themselves felt overpoweringly, so that a man seems to himself to be perfectly isolated and turns all the more urgently to God, who alone is able to supply the soul's want of some object to love, whose love is absolutely unselfish, and unchangeable, and unbeclouded, to whom the soul can confide without reserve whatever burdens it, and who not only honestly desires its good, but is able also to compass it in spite of every obstacle. Surrounded by bloodthirsty enemies, and misunderstood, or at least not thoroughly understood, by his friends, David feels himself broken off from all created beings. On this earth every kind of refuge is for him lost (the expression is like Job 11:20). There is no one there who should ask after or care for his soul, and should right earnestly exert himself for its deliverance. Thus, then, despairing of all visible things, he cries to the Invisible One. He is his "refuge" (Ps 91:9) and his "portion" (Ps 16:5; Ps 73:26), i.e., the share in a possession that satisfies him. To be allowed to call Him his God - this it is which suffices him and outweighs everything. For Jahve is the Living One, and he who possesses Him as his own finds himself thereby "in the land of the living" (Ps 27:13; Ps 52:7). He cannot die, he cannot perish.
John Gill
142:3 When my spirit was overwhelmed within me,.... Ready to sink and faint under the present affliction, being attended with the hidings of God's face, and with unbelieving frames; which is sometimes the case of God's people, and with which they are as it were covered and overwhelmed, as well as with a sense of sin, and with shame and sorrow for it; see Ps 61:2;
then thou knewest my path: the eyes of the Lord are upon all men, and he knows their goings, none of them are hid from him; and he sees and approves of the way, of the life and conversation of his people in general; and particularly observes what way they take under affliction, which is to apply to him for help and deliverance, Ps 1:6. R. Moses in Aben Ezra and Kimchi interpret it of the path he walked in, which was right and not evil, for which he could appeal to God, that knows all things; it may literally intend the path David took to escape the fury of Saul, that pursued him from place to place;
in the way wherein I walked have they privily laid a snare for me; let him take which way he would, there were spies upon him, or men that were in ambush to take him; and snares were everywhere laid for him to entrap him; see Ps 140:5.
John Wesley
142:3 Knowest - So as to direct me to it. My path - What paths I should chuse whereby I might escape.
Robert Jamieson, A. R. Fausset and David Brown
142:3 thou knewest . . . path--The appeal is indicative of conscious innocence; knowest it to be right, and that my affliction is owing to the snares of enemies, and is not deserved (compare Ps 42:4; Ps 61:2).
141:4141:4: ՚Ի նուաղե՛լ յինէն հոգւոյ իմոյ, դու Տէր ծանեար զշաւիղս իմ, ՚ի ճանապարհ յոր եւ գնայի թաքուցաւ ինձ որոգայթ։
4 Երբ շունչս պակասեց իմ ներսում, դու, Տէ՛ր, իմացար շաւիղներն իմ. այն ճանապարհին, որով գնում էի, ծածուկ որոգայթ լարուեց իմ դէմ:
3 Երբ հոգիս իմ մէջս կը նուաղէր, Դուն իմ շաւիղս գիտցար։Իմ քալած ճամբուս մէջ Ինծի համար գաղտուկ որոգայթ լարեցին։
Ի նուաղել յինէն հոգւոյ իմոյ, դու, Տէր, ծանեար զշաւիղս իմ, ի ճանապարհ յոր եւ գնայի` թաքուցաւ ինձ որոգայթ:

141:4: ՚Ի նուաղե՛լ յինէն հոգւոյ իմոյ, դու Տէր ծանեար զշաւիղս իմ, ՚ի ճանապարհ յոր եւ գնայի թաքուցաւ ինձ որոգայթ։
4 Երբ շունչս պակասեց իմ ներսում, դու, Տէ՛ր, իմացար շաւիղներն իմ. այն ճանապարհին, որով գնում էի, ծածուկ որոգայթ լարուեց իմ դէմ:
3 Երբ հոգիս իմ մէջս կը նուաղէր, Դուն իմ շաւիղս գիտցար։Իմ քալած ճամբուս մէջ Ինծի համար գաղտուկ որոգայթ լարեցին։
zohrab-1805▾ eastern-1994▾ western am▾
141:3141:3 Когда изнемогал во мне дух мой, Ты знал стезю мою. На пути, которым я ходил, они скрытно поставили сети для меня.
141:4 ἐν εν in τῷ ο the ἐκλείπειν εκλειπω leave off; cease ἐξ εκ from; out of ἐμοῦ εμου my τὸ ο the πνεῦμά πνευμα spirit; wind μου μου of me; mine καὶ και and; even σὺ συ you ἔγνως γινωσκω know τὰς ο the τρίβους τριβος path μου μου of me; mine ἐν εν in ὁδῷ οδος way; journey ταύτῃ ουτος this; he ᾗ ος who; what ἐπορευόμην πορευομαι travel; go ἔκρυψαν κρυπτω hide παγίδα παγις trap μοι μοι me
141:4 אַל־ ʔal- אַל not תַּט־ taṭ- נטה extend לִבִּ֨י libbˌî לֵב heart לְ lᵊ לְ to דָבָ֪ר׀ ḏāvˈār דָּבָר word רָ֡ע rˈāʕ רַע evil לְ lᵊ לְ to הִתְעֹ֘ולֵ֤ל hiṯʕˈôlˈēl עלל deal with עֲלִלֹ֨ות׀ ʕᵃlilˌôṯ עֲלִילָה deed בְּ bᵊ בְּ in רֶ֗שַׁע rˈešaʕ רֶשַׁע guilt אֶת־ ʔeṯ- אֵת together with אִישִׁ֥ים ʔîšˌîm אִישׁ man פֹּֽעֲלֵי־ pˈōʕᵃlê- פעל make אָ֑וֶן ʔˈāwen אָוֶן wickedness וּ û וְ and בַל־ val- בַּל not אֶ֝לְחַ֗ם ˈʔelḥˈam לחם feed בְּ bᵊ בְּ in מַנְעַמֵּיהֶֽם׃ manʕammêhˈem מַנְעַמִּים dainties
141:4. cum anxius in me fuerit spiritus meus tu enim nosti semitam meam in via hac qua ambulabo absconderunt laqueum mihiWhen my spirit failed me, then thou knewest my paths. In this way wherein I walked, they have hidden a snare for me.
3. When my spirit was overwhelmed within me, thou knewest my path. In the way wherein I walk have they hidden a snare for me.
141:4. Do not turn aside my heart to words of malice, to making excuses for sins, with men who work iniquity; and I will not communicate, even with the best of them.
141:4. Incline not my heart to [any] evil thing, to practise wicked works with men that work iniquity: and let me not eat of their dainties.
When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked have they privily laid a snare for me:

141:3 Когда изнемогал во мне дух мой, Ты знал стезю мою. На пути, которым я ходил, они скрытно поставили сети для меня.
141:4
ἐν εν in
τῷ ο the
ἐκλείπειν εκλειπω leave off; cease
ἐξ εκ from; out of
ἐμοῦ εμου my
τὸ ο the
πνεῦμά πνευμα spirit; wind
μου μου of me; mine
καὶ και and; even
σὺ συ you
ἔγνως γινωσκω know
τὰς ο the
τρίβους τριβος path
μου μου of me; mine
ἐν εν in
ὁδῷ οδος way; journey
ταύτῃ ουτος this; he
ος who; what
ἐπορευόμην πορευομαι travel; go
ἔκρυψαν κρυπτω hide
παγίδα παγις trap
μοι μοι me
141:4
אַל־ ʔal- אַל not
תַּט־ taṭ- נטה extend
לִבִּ֨י libbˌî לֵב heart
לְ lᵊ לְ to
דָבָ֪ר׀ ḏāvˈār דָּבָר word
רָ֡ע rˈāʕ רַע evil
לְ lᵊ לְ to
הִתְעֹ֘ולֵ֤ל hiṯʕˈôlˈēl עלל deal with
עֲלִלֹ֨ות׀ ʕᵃlilˌôṯ עֲלִילָה deed
בְּ bᵊ בְּ in
רֶ֗שַׁע rˈešaʕ רֶשַׁע guilt
אֶת־ ʔeṯ- אֵת together with
אִישִׁ֥ים ʔîšˌîm אִישׁ man
פֹּֽעֲלֵי־ pˈōʕᵃlê- פעל make
אָ֑וֶן ʔˈāwen אָוֶן wickedness
וּ û וְ and
בַל־ val- בַּל not
אֶ֝לְחַ֗ם ˈʔelḥˈam לחם feed
בְּ bᵊ בְּ in
מַנְעַמֵּיהֶֽם׃ manʕammêhˈem מַנְעַמִּים dainties
141:4. cum anxius in me fuerit spiritus meus tu enim nosti semitam meam in via hac qua ambulabo absconderunt laqueum mihi
When my spirit failed me, then thou knewest my paths. In this way wherein I walked, they have hidden a snare for me.
3. When my spirit was overwhelmed within me, thou knewest my path. In the way wherein I walk have they hidden a snare for me.
141:4. Do not turn aside my heart to words of malice, to making excuses for sins, with men who work iniquity; and I will not communicate, even with the best of them.
141:4. Incline not my heart to [any] evil thing, to practise wicked works with men that work iniquity: and let me not eat of their dainties.
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Adam Clarke: Commentary on the Bible - 1831
142:4: There was no man, that would know me - This has been applied to the time in which our Lord was deserted by his disciples. As to the case of David in the cave of En-gedi, he had no refuge: for what were the handful of men that were with him to Saul and his army?
Albert Barnes: Notes on the Bible - 1834
142:4: I looked on my right hand, and beheld - Margin, "Look on the right hand and see The words translated "looked" and "beheld" are in the imperative mood in the Hebrew. They are not, however, improperly rendered as to the sense. They refer to David's state of mind at the time, and give vividness to the description. The psalmist seems to be in the presence of others. He calls upon them to look around; to see how he was encompassed with danger. Look, says he, in every direction; see who there is on whom I may rely; what there is to which I may trust as a refuge. I can find none; I see none; there is none. The "right hand" is referred to here as the direction where he might look for a protector: Psa 109:6, Psa 109:31.
But there was no man that would know me - No man to be seen who would recognize me as his friend; who would stand up for me; on whom I could rely.
Refuge failed me - Margin, as in Hebrew, "perished from me." If there had been any hope of refuge, it has failed altogether. There is none now.
No man cared for my soul - Margin, "No man sought after my soul." Hebrew, after my "life." That is, No one sought to save my life; no one regarded it as of sufficient importance to attempt to preserve me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
142:4: I looked: etc. or, Look on the right hand and see
but there was: Psa 31:11, Psa 69:20, Psa 88:8, Psa 88:18; Job 19:13-19; Mat 26:56; Ti2 4:16
refuge: Sa1 23:11-13, Sa1 23:19, Sa1 23:20, Sa1 27:1
failed me, no man cared for my soul: Heb. perished from me; no man sought after my soul
John Gill
142:4 I looked on my right hand, and beheld,.... On the left, so Kimchi supplies it, and after him Piscator; he looked about him every way to the right and left, to see if he could get any help, or find out any way of deliverance. To this sense the Targum, Septuagint, Vulgate Latin, Syriac, and Arabic versions render the words; and so Kimchi and Aben Ezra understand them: but some render them in the imperative, "look on the right hand, and behold" (n); and consider them; either as spoken to his own soul, to stir up himself to look around him for help and relief; or as an address to God, to look and behold, as in Ps 80:14; and R. Obadiah reads them, "look, O right hand"; O right hand of God, that does valiantly: but looking cannot properly be ascribed to the right hand; and besides it is not the Lord the psalmist is speaking to, or looking after, but men, as follows;
but there was no man that would know me; take notice of him, and acknowledge and own him, or show him any favour, or even own that they had any knowledge of him; which is often the case when men are in affliction and distress, their former friends, acquaintance, yea, relations, keep at a distance from them; so it was with Job, the Messiah, and others; see Job 19:13;
refuge failed me; as he could get no help from men, so there was no way open for his escape, or by which he could flee and get out of the hands and reach of his enemies; in these circumstances he was when in the cave;
no man cared for my soul; or "life" (o); to save it, protect and defend it, that is, very few; otherwise there were some that were concerned for him, as the men that were with him, and Jonathan, Saul's son; but none of Saul's courtiers, they were not solicitous for his welfare, but on the contrary sought his life, to take it away. This is an emblem of a soul under first awakenings and convictions, inquiring the way of salvation, and where to find help, but at a lois for it in the creature.
(n) "respice dexteram et vide", Montanus; "vel ad dexteram", Musculus, Junius & Tremellius, Piscator, Cocceius, Michaelis. (o) "vitam meam", Junius & Tremellius.
John Wesley
142:4 Right - hand - The place where the patron or assistant used to stand.
Robert Jamieson, A. R. Fausset and David Brown
142:4 Utter desolation is meant.
right hand--the place of a protector (Ps 110:5).
cared for--literally, "sought after," to do good.
141:5141:5: Հայէի յաջմէ եւ տեսանէի, եւ ո՛չ ոք էր որ ճանաչէր զիս. կորեաւ յինէն փախուստ իմ, եւ ո՛չ ոք էր որ խնդրէր զանձն իմ[7721]։ [7721] Ոմանք.Հայէի յաջ իմ, տեսա՛՛... եւ ո՛չ ոք ճանաչէր... եւ ո՛չ գտաւ խնդրող անձին իմոյ։
5 Նայում էի աջ ու տեսնում, որ ոչ ոք ինձ չի ճանաչում. փախչելն ինձ համար անհնար դարձաւ, եւ չկար մէկը, որ փնտռէր ինձ:
4 Աջ կողմս կը նայիմ ու կը տեսնեմ թէ Ոչ ոք կը ճանչնայ զիս։Ապաւէնը ինձմէ կորսուեցաւ. Բնաւ մէկը չկայ, որ իմ անձիս համար հոգ ընէ։
[819]Հայէի յաջմէ եւ տեսանէի, եւ ոչ ոք էր որ ճանաչէր զիս. կորեաւ յինէն փախուստ իմ``, եւ ոչ ոք էր որ խնդրէր զանձն իմ:

141:5: Հայէի յաջմէ եւ տեսանէի, եւ ո՛չ ոք էր որ ճանաչէր զիս. կորեաւ յինէն փախուստ իմ, եւ ո՛չ ոք էր որ խնդրէր զանձն իմ[7721]։
[7721] Ոմանք.Հայէի յաջ իմ, տեսա՛՛... եւ ո՛չ ոք ճանաչէր... եւ ո՛չ գտաւ խնդրող անձին իմոյ։
5 Նայում էի աջ ու տեսնում, որ ոչ ոք ինձ չի ճանաչում. փախչելն ինձ համար անհնար դարձաւ, եւ չկար մէկը, որ փնտռէր ինձ:
4 Աջ կողմս կը նայիմ ու կը տեսնեմ թէ Ոչ ոք կը ճանչնայ զիս։Ապաւէնը ինձմէ կորսուեցաւ. Բնաւ մէկը չկայ, որ իմ անձիս համար հոգ ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
141:4141:4 Смотрю на правую сторону, и вижу, что никто не признаёт меня: не стало для меня убежища, никто не заботится о душе моей.
141:5 κατενόουν κατανοεω take note of εἰς εις into; for τὰ ο the δεξιὰ δεξιος right καὶ και and; even ἐπέβλεπον επιβλεπω look on ὅτι οτι since; that οὐκ ου not ἦν ειμι be ὁ ο the ἐπιγινώσκων επιγινωσκω recognize; find out με με me ἀπώλετο απολλυμι destroy; lose φυγὴ φυγη flight ἀπ᾿ απο from; away ἐμοῦ εμου my καὶ και and; even οὐκ ου not ἔστιν ειμι be ὁ ο the ἐκζητῶν εκζητεω seek out / thoroughly τὴν ο the ψυχήν ψυχη soul μου μου of me; mine
141:5 יֶֽהֶלְמֵֽנִי־ yˈehelmˈēnî- הלם strike צַדִּ֨יק׀ ṣaddˌîq צַדִּיק just חֶ֡סֶד ḥˈeseḏ חֶסֶד loyalty וְֽ wᵊˈ וְ and יֹוכִיחֵ֗נִי yôḵîḥˈēnî יכח reprove שֶׁ֣מֶן šˈemen שֶׁמֶן oil רֹ֭אשׁ ˈrōš רֹאשׁ head אַל־ ʔal- אַל not יָנִ֣י yānˈî נוא forbid רֹאשִׁ֑י rōšˈî רֹאשׁ head כִּי־ kî- כִּי that עֹ֥וד ʕˌôḏ עֹוד duration וּ֝ ˈû וְ and תְפִלָּתִ֗י ṯᵊfillāṯˈî תְּפִלָּה prayer בְּ bᵊ בְּ in רָעֹותֵיהֶֽם׃ rāʕôṯêhˈem רָעָה evil
141:5. respice ad dexteram et vide quia non sit qui cognoscat me periit fuga a me non est qui quaerat animam meamI looked on my right hand, and beheld, and there was no one that would know me. Flight hath failed me: and there is no one that hath regard to my soul.
4. Look on right hand, and see; for there is no man that knoweth me: refuge hath failed me; no man careth for my soul.
141:5. The just one will correct me with mercy, and he will rebuke me. But do not allow the oil of the sinner to fatten my head. For my prayer will still be toward their good will.
141:5. Let the righteous smite me; [it shall be] a kindness: and let him reprove me; [it shall be] an excellent oil, [which] shall not break my head: for yet my prayer also [shall be] in their calamities.
I looked on [my] right hand, and beheld, but [there was] no man that would know me: refuge failed me; no man cared for my soul:

141:4 Смотрю на правую сторону, и вижу, что никто не признаёт меня: не стало для меня убежища, никто не заботится о душе моей.
141:5
κατενόουν κατανοεω take note of
εἰς εις into; for
τὰ ο the
δεξιὰ δεξιος right
καὶ και and; even
ἐπέβλεπον επιβλεπω look on
ὅτι οτι since; that
οὐκ ου not
ἦν ειμι be
ο the
ἐπιγινώσκων επιγινωσκω recognize; find out
με με me
ἀπώλετο απολλυμι destroy; lose
φυγὴ φυγη flight
ἀπ᾿ απο from; away
ἐμοῦ εμου my
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ο the
ἐκζητῶν εκζητεω seek out / thoroughly
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
141:5
יֶֽהֶלְמֵֽנִי־ yˈehelmˈēnî- הלם strike
צַדִּ֨יק׀ ṣaddˌîq צַדִּיק just
חֶ֡סֶד ḥˈeseḏ חֶסֶד loyalty
וְֽ wᵊˈ וְ and
יֹוכִיחֵ֗נִי yôḵîḥˈēnî יכח reprove
שֶׁ֣מֶן šˈemen שֶׁמֶן oil
רֹ֭אשׁ ˈrōš רֹאשׁ head
אַל־ ʔal- אַל not
יָנִ֣י yānˈî נוא forbid
רֹאשִׁ֑י rōšˈî רֹאשׁ head
כִּי־ kî- כִּי that
עֹ֥וד ʕˌôḏ עֹוד duration
וּ֝ ˈû וְ and
תְפִלָּתִ֗י ṯᵊfillāṯˈî תְּפִלָּה prayer
בְּ bᵊ בְּ in
רָעֹותֵיהֶֽם׃ rāʕôṯêhˈem רָעָה evil
141:5. respice ad dexteram et vide quia non sit qui cognoscat me periit fuga a me non est qui quaerat animam meam
I looked on my right hand, and beheld, and there was no one that would know me. Flight hath failed me: and there is no one that hath regard to my soul.
141:5. The just one will correct me with mercy, and he will rebuke me. But do not allow the oil of the sinner to fatten my head. For my prayer will still be toward their good will.
141:5. Let the righteous smite me; [it shall be] a kindness: and let him reprove me; [it shall be] an excellent oil, [which] shall not break my head: for yet my prayer also [shall be] in their calamities.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul. 5 I cried unto thee, O LORD: I said, Thou art my refuge and my portion in the land of the living. 6 Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I. 7 Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shalt deal bountifully with me.
The psalmist here tells us, for our instruction, 1. How he was disowned and deserted by his friends, v. 4. When he was in favour at court he seemed to have a great interest, but when he was made an out-law, and it was dangerous for any one to harbour him (witness Ahimelech's fate), then no man would know him, but every body was shy of him. He looked on his right hand for an advocate (Ps. cix. 31), some friend or other to speak a good word for him; but, since Jonathan's appearing for him had like to have cost him his life, nobody was willing to venture in defence of his innocency, but all were ready to say they knew nothing of the matter. He looked round to see if any would open their doors to him; but refuge failed him. None of all his old friends would give him a night's lodging, or direct him to any place of secresy and safety. How many good men have been deceived by such swallow-friends, who are gone when winter comes! David's life was exceedingly precious, and yet, when he was unjustly proscribed, no man cared for it, nor would move a hand for the protection of it. Herein he was a type of Christ, who, in his sufferings for us, was forsaken of all men, even of his own disciples, and trod the wine-press alone, for there was none to help, none to uphold, Isa. lxiii. 5. 2. How he then found satisfaction in God, v. 5. Lovers and friends stood aloof from him, and it was in vain to call to them. "But," said he, "I cried unto thee, O Lord! who knowest me, and carest for me, when none else will, and wilt not fail me nor forsake me when men do;" for God is constant in his love. David tells us what he said to God in the cave: "Thou art my refuge and my portion in the land of the living; I depend upon thee to be so, my refuge to save me from being miserable, my portion to make me happy. The cave I am in is but a poor refuge. Lord, thy name is the strong tower that I run into. Thou art my refuge, in whom alone I shall think myself safe. The crown I am in hopes of is but a poor portion; I can never think myself well provided for till I know that the Lord is the portion of my inheritance and of my cup." Those who in sincerity take the Lord for their God shall find him all-sufficient both as a refuge and as a portion, so that, as no evil shall hurt them, so no good shall be wanting to them; and they may humbly claim their interest: "Lord, thou art my refuge and my portion; every thing else is a refuge of lies and a portion of no value. Thou art so in the land of the living, that is, while I live and have my being, whether in this world or in a better." There is enough in God to answer all the necessities of this present time. We live in a world of dangers and wants; but what danger need we fear if God is our refuge, or what wants if he be our portion? Heaven, which alone deserves to be called the land of the living, will be to all believers both a refuge and a portion. 3. How, in this satisfaction, he addressed himself to God (v. 5, 6): "Lord, give a gracious ear to my cry, the cry of my affliction, the cry of my supplication, for I am brought very low, and, if thou help me not, I shall be quite sunk. Lord, deliver me from my persecutors, either tie their hands or turn their hearts, break their power or blast their projects, restrain them or rescue me, for they are stronger than I, and it will be thy honour to take part with the weakest. Deliver me from them, or I shall be ruined by them, for I am not yet myself a match for them. Lord, bring my soul out of prison, not only bring me safe out of this cave, but bring me out of all my perplexities." We may apply it spiritually: the souls of good men are often straitened by doubts and fears, cramped and fettered through the weakness of faith and the prevalency of corruption; and it is then their duty and interest to apply themselves to God, and beg of him to set them at liberty and to enlarge their hearts, that they may run the way of his commandments. 4. How much he expected his deliverance would redound to the glory of God. (1.) By his own thanksgivings, into which his present complaints would then be turned: "Bring my soul out of prison, not that I may enjoy myself and my friends and live at ease, no, nor that I may secure my country, but that I may praise thy name." This we should have an eye to, in all our prayers to God for deliverance out of trouble, that we may have occasion to praise God and may live to his praise. This is the greatest comfort of temporal mercies that they furnish us with matter, and give us opportunity, for the excellent duty of praise. (2.) By the thanksgivings of many on his behalf (2 Cor. i. 11): "When I am enlarged the righteous shall encompass me about; for my cause they shall make thee a crown of praise, so the Chaldee. They shall flock about me to congratulate me on my deliverance, to hear my experiences, and to receive (Maschil) instructions from me; they shall encompass me, to join with me in my thanksgivings, because thou shalt have dealt bountifully with me." Note, The mercies of others ought to be the matter of our praises to God; and the praises of others, on our behalf, ought to be both desired and rejoiced in by us.
Adam Clarke: Commentary on the Bible - 1831
142:5: Thou art my refuge - Even in these most disastrous circumstances, I will put my trust in thee.
Albert Barnes: Notes on the Bible - 1834
142:5: I cried unto thee, O Lord - When there was no help; when I saw myself encompassed with dangers; when I looked on every hand and there was no "man" that would undertake for me.
I said, Thou art my refuge -
(a) My "only" refuge. I can go nowhere else.
(b) Thou art "in fact" my refuge. I can and do put my trust in thee. See the notes at Psa 46:1.
And my portion - See the notes at Psa 16:5.
In the land of the living - Among all those that live - all living beings. There is no one else among the living to whom I can come but to thee, the living God. My hope is not in human beings, for they are against me; not in angels, for they have not the power to rescue me. It is God only, the living God, whom I make my confidence and the ground of my hope.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
142:5: Thou art: Psa 46:1, Psa 46:7, Psa 46:11, Psa 62:6, Psa 62:7, Psa 91:2, Psa 91:9, Psa 91:10; Joh 16:32; Ti2 4:17
my portion: Psa 16:5, Psa 73:26, Psa 119:57; Lam 3:24
in the land: Psa 27:13, Psa 56:13
Geneva 1599
142:5 I cried unto thee, O LORD: I said, Thou [art] my (b) refuge [and] my portion in the land of the living.
(b) Though all means failed him, yet he knew that God would never forsake him.
John Gill
142:5 I cried unto thee, O Lord,.... Finding no help from man, he turns to the Lord, and directs his prayer to him in his distress;
I said, thou art my refuge; as he was, from all his enemies that were in pursuit of him, and from the storm of calamities he apprehended was coming upon him: and a refuge the Lord is to all his people in time of trouble; and where they always meet with sustenance, protection, and safety; he being a strong habitation, a strong hold, a strong refuge, to which they may resort at all times; and such is Christ to all sensible sinners that flee unto him, Heb 6:18;
and my portion in the land of the living; and a most excellent one he is, a large, immense, and inconceivable portion; he and all his perfections, purposes, promises, and blessings, being included in it; a soul-satisfying one, and which will never be taken away nor consumed; it is a portion in the present life; it will last as long as life lasts, and continues unto death, and at death, and for evermore, Ps 73:26.
John Wesley
142:5 Portion - Even in this life.
Robert Jamieson, A. R. Fausset and David Brown
142:5 (Compare Ps 31:14; Ps 62:7).
141:6141:6: Աղաղակեցի առ քեզ Տէր եւ ասացի. Դո՛ւ ես յոյս եւ բաժին իմ յերկիր կենդանեաց[7722]։ [7722] Ոմանք.Յերկրին կենդանեաց։
6 Քե՛զ կանչեցի, Տէ՛ր, ու ասացի. «Դու ես իմ յոյսը եւ իմ բաժինը ողջերի երկրում:
5 Ո՛վ Տէր, քեզի աղաղակեցի Ու ըսի. «Դո՛ւն ես իմ ապաւէնս Եւ իմ բաժինս կենդանիներու երկրին մէջ։
Աղաղակեցի առ քեզ, Տէր, եւ ասացի. Դու ես յոյս եւ բաժին իմ յերկրին կենդանեաց:

141:6: Աղաղակեցի առ քեզ Տէր եւ ասացի. Դո՛ւ ես յոյս եւ բաժին իմ յերկիր կենդանեաց[7722]։
[7722] Ոմանք.Յերկրին կենդանեաց։
6 Քե՛զ կանչեցի, Տէ՛ր, ու ասացի. «Դու ես իմ յոյսը եւ իմ բաժինը ողջերի երկրում:
5 Ո՛վ Տէր, քեզի աղաղակեցի Ու ըսի. «Դո՛ւն ես իմ ապաւէնս Եւ իմ բաժինս կենդանիներու երկրին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
141:5141:5 Я воззвал к Тебе, Господи, я сказал: Ты прибежище мое и часть моя на земле живых.
141:6 ἐκέκραξα κραζω cry πρὸς προς to; toward σέ σε.1 you κύριε κυριος lord; master εἶπα επω say; speak σὺ συ you εἶ ειμι be ἡ ο the ἐλπίς ελπις hope μου μου of me; mine μερίς μερις portion μου μου of me; mine ἐν εν in γῇ γη earth; land ζώντων ζαω live; alive
141:6 נִשְׁמְט֣וּ nišmᵊṭˈû שׁמט let loose בִֽ vˈi בְּ in ידֵי־ yḏê- יָד hand סֶ֭לַע ˈselaʕ סֶלַע rock שֹׁפְטֵיהֶ֑ם šōfᵊṭêhˈem שׁפט judge וְ wᵊ וְ and שָׁמְע֥וּ šāmᵊʕˌû שׁמע hear אֲ֝מָרַ֗י ˈʔᵃmārˈay אֵמֶר word כִּ֣י kˈî כִּי that נָעֵֽמוּ׃ nāʕˈēmû נעם be pleasant
141:6. clamavi ad te Domine dixi tu spes mea pars mea in terra viventiumI cried to thee, O Lord: I said: Thou art my hope, my portion in the land of the living.
5. I cried unto thee, O LORD; I said, Thou art my refuge, my portion in the land of the living.
141:6. Their judges have been engulfed, joined to the rocks. They will hear my words, which have prevailed,
141:6. When their judges are overthrown in stony places, they shall hear my words; for they are sweet.
I cried unto thee, O LORD: I said, Thou [art] my refuge [and] my portion in the land of the living:

141:5 Я воззвал к Тебе, Господи, я сказал: Ты прибежище мое и часть моя на земле живых.
141:6
ἐκέκραξα κραζω cry
πρὸς προς to; toward
σέ σε.1 you
κύριε κυριος lord; master
εἶπα επω say; speak
σὺ συ you
εἶ ειμι be
ο the
ἐλπίς ελπις hope
μου μου of me; mine
μερίς μερις portion
μου μου of me; mine
ἐν εν in
γῇ γη earth; land
ζώντων ζαω live; alive
141:6
נִשְׁמְט֣וּ nišmᵊṭˈû שׁמט let loose
בִֽ vˈi בְּ in
ידֵי־ yḏê- יָד hand
סֶ֭לַע ˈselaʕ סֶלַע rock
שֹׁפְטֵיהֶ֑ם šōfᵊṭêhˈem שׁפט judge
וְ wᵊ וְ and
שָׁמְע֥וּ šāmᵊʕˌû שׁמע hear
אֲ֝מָרַ֗י ˈʔᵃmārˈay אֵמֶר word
כִּ֣י kˈî כִּי that
נָעֵֽמוּ׃ nāʕˈēmû נעם be pleasant
141:6. clamavi ad te Domine dixi tu spes mea pars mea in terra viventium
I cried to thee, O Lord: I said: Thou art my hope, my portion in the land of the living.
141:6. Their judges have been engulfed, joined to the rocks. They will hear my words, which have prevailed,
141:6. When their judges are overthrown in stony places, they shall hear my words; for they are sweet.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
142:6: I am brought very low - Never was I so near total ruin before.
Deliver me from my persecutors - They are now in full possession of the only means of my escape.
They are stronger than I - What am I and my men against this well-appointed armed multitude, with their king at their head.
Albert Barnes: Notes on the Bible - 1834
142:6: Attend unto my cry - Give ear to me when I cry to thee. Do not turn away and refuse to hear me.
For I am brought very low - I am reduced greatly; I am made very poor. The language would be applicable to one who had been in better circumstances, and who had been brought down to a condition of danger, of poverty, of want. It is language which is commonly applied to poverty.
Deliver me from my persecutors - Saul and his followers.
For they are stronger than I - More in number; better armed; better suited for battle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
142:6: for I am: Psa 44:24-26, Psa 79:8, Psa 116:6, Psa 136:23, Psa 143:3, Psa 143:7
for they: Psa 3:1, Psa 38:19, Psa 57:3, Psa 57:4, Psa 59:3; Sa1 24:14; Rom 8:33, Rom 8:37
Carl Friedrich Keil and Franz Delitzsch
142:6
His request now ascends all the more confident of being answered, and becomes calm, being well-grounded in his feebleness and the superiority of his enemies, and aiming at the glorifying of the divine Name. In Ps 142:7 רנּתי calls to mind Ps 17:1; the first confirmation, Ps 79:8, and the second, Ps 18:18. But this is the only passage in the whole Psalter where the poet designates the "distress" in which he finds himself as a prison (מסגּר). V. 8b brings the whole congregation of the righteous in in the praising of the divine Name. The poet therefore does not after all find himself so absolutely alone, as it might seem according to Ps 142:5. He is far from regarding himself as the only righteous person. He is only a member of a community or church whose destiny is interwoven with his own, and which will glory in his deliverance as its own; for "if one member is honoured, all the members rejoice with it" (1Cor 12:26). We understand the differently interpreted יכתּירוּ after this "rejoicing with" (συγχαίρει). The lxx, Syriac, and Aquilaz render: the righteous wait for me; but to wait is כּתּר and not הכתּיר. The modern versions, on the other hand, almost universally, like Luther after Felix Pratensis, render: the righteous shall surround me (flock about me), in connection with which, as Hengstenberg observes, בּי denotes the tender sympathy they fell with him: crowding closely upon me. But there is no instance of a verb of surrounding (אפף, סבב, סבב, עוּד, עטר, הקּיף) taking בּ; the accusative stands with הכתּיר in Hab 1:4, and כּתּר in Ps 22:13, in the signification cingere. Symmachus (although erroneously rendering: τὸ ὄνομά σου στεφανώσονται δίκαιοι), Jerome (in me coronabuntur justi), Parchon, Aben-Ezra, Coccejus, and others, rightly take יכתּירוּ as a denominative from כּתר, to put on a crown or to crown (cf. Prov 14:18): on account of me the righteous shall adorn themselves as with crowns, i.e., shall triumph, that Thou dealest bountifully with me (an echo of Ps 13:6). According to passages like Ps 64:11; Ps 40:17, one might have expected בּו instead of בּי. But the close of Ps 22 (Ps 22:23.), cf. Ps 140:12., shows that בי is also admissible. The very fact that David contemplates his own destiny and the destiny of his foes in a not merely ideal but foreordainedly causal connection with the general end of the two powers that stand opposed to one another in the world, belongs to the characteristic impress of the Psalms of David that come from the time of Saul's persecution.
John Gill
142:6 Attend unto my cry,.... His prayer and supplication for help in his distress, which he desires might be hearkened unto and answered;
for I am brought very low; in his spirit, in the exercise of grace, being in great affliction, and reduced to the utmost extremity, weakened, impoverished, and exhausted; wanting both men and money to assist him, Ps 79:8;
deliver me from my persecutors; Saul and his men, who were in pursuit of him with great warmth and eagerness;
for they are stronger than I; more in number, and greater in strength; Saul had with him three thousand chosen men out of all Israel, ablebodied men, and expert in war; veteran troops, and in high spirits, with their king at the head of them; David had about six hundred men, and these poor mean creatures, such as were in distress, in debt, and discontented, and in want of provisions, and dispirited; see 1Kings 22:2. So the spiritual enemies of the Lord's people are stronger than they, Jer 31:11.
Robert Jamieson, A. R. Fausset and David Brown
142:6 (Compare Ps 17:1).
141:7141:7: Նայեա՛ Տէր յաղօթս իմ զի ես խոնարհ եղէ յոյժ. ապրեցո՛ զիս ՚ի հալածչաց իմոց զի հզօր եղեն քան զիս։
7 Ո՛ւշ դարձրու, Տէ՛ր, իմ աղօթքին, քանզի ես թաղուած եմ թշուառութեան մէջ. ազատի՛ր ինձ իմ հալածիչներից, քանզի նրանք ինձանից հզօր եղան:
6 Ակա՛նջ դիր իմ աղաղակիս, Վասն զի շատ նուաստացայ։Ազատէ՛ զիս իմ հալածիչներէս, Վասն զի ինձմէ զօրաւոր են։
Նայեաց, Տէր, յաղօթս իմ, զի ես խոնարհ եղէ յոյժ. ապրեցո զիս ի հալածչաց իմոց, զի հզօր եղեն քան զիս:

141:7: Նայեա՛ Տէր յաղօթս իմ զի ես խոնարհ եղէ յոյժ. ապրեցո՛ զիս ՚ի հալածչաց իմոց զի հզօր եղեն քան զիս։
7 Ո՛ւշ դարձրու, Տէ՛ր, իմ աղօթքին, քանզի ես թաղուած եմ թշուառութեան մէջ. ազատի՛ր ինձ իմ հալածիչներից, քանզի նրանք ինձանից հզօր եղան:
6 Ակա՛նջ դիր իմ աղաղակիս, Վասն զի շատ նուաստացայ։Ազատէ՛ զիս իմ հալածիչներէս, Վասն զի ինձմէ զօրաւոր են։
zohrab-1805▾ eastern-1994▾ western am▾
141:6141:6 Внемли воплю моему, ибо я очень изнемог; избавь меня от гонителей моих, ибо они сильнее меня.
141:7 πρόσχες προσεχω pay attention; beware πρὸς προς to; toward τὴν ο the δέησίν δεησις petition μου μου of me; mine ὅτι οτι since; that ἐταπεινώθην ταπεινοω humble; bring low σφόδρα σφοδρα vehemently; tremendously ῥῦσαί ρυομαι rescue με με me ἐκ εκ from; out of τῶν ο the καταδιωκόντων καταδιωκω hunt down; drive hard με με me ὅτι οτι since; that ἐκραταιώθησαν κραταιοω have dominion ὑπὲρ υπερ over; for ἐμέ εμε me
141:7 כְּמֹ֤ו kᵊmˈô כְּמֹו like פֹלֵ֣חַ fōlˈēₐḥ פלח cleave וּ û וְ and בֹקֵ֣עַ vōqˈēₐʕ בקע split בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth נִפְזְר֥וּ nifzᵊrˌû פזר scatter עֲ֝צָמֵ֗ינוּ ˈʕᵃṣāmˈênû עֶצֶם bone לְ lᵊ לְ to פִ֣י fˈî פֶּה mouth שְׁאֹֽול׃ šᵊʔˈôl שְׁאֹול nether world
141:7. ausculta deprecationem meam quoniam infirmatus sum nimis libera me a persecutoribus quoniam confortati sunt super meAttend to my supplication: for I am brought very low. Deliver me from my persecutors; for they are stronger than I.
6. Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I.
141:7. as when the lava of the earth has erupted above ground. Our bones have been scattered beside Hell.
141:7. Our bones are scattered at the grave’s mouth, as when one cutteth and cleaveth [wood] upon the earth.
Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I:

141:6 Внемли воплю моему, ибо я очень изнемог; избавь меня от гонителей моих, ибо они сильнее меня.
141:7
πρόσχες προσεχω pay attention; beware
πρὸς προς to; toward
τὴν ο the
δέησίν δεησις petition
μου μου of me; mine
ὅτι οτι since; that
ἐταπεινώθην ταπεινοω humble; bring low
σφόδρα σφοδρα vehemently; tremendously
ῥῦσαί ρυομαι rescue
με με me
ἐκ εκ from; out of
τῶν ο the
καταδιωκόντων καταδιωκω hunt down; drive hard
με με me
ὅτι οτι since; that
ἐκραταιώθησαν κραταιοω have dominion
ὑπὲρ υπερ over; for
ἐμέ εμε me
141:7
כְּמֹ֤ו kᵊmˈô כְּמֹו like
פֹלֵ֣חַ fōlˈēₐḥ פלח cleave
וּ û וְ and
בֹקֵ֣עַ vōqˈēₐʕ בקע split
בָּ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
נִפְזְר֥וּ nifzᵊrˌû פזר scatter
עֲ֝צָמֵ֗ינוּ ˈʕᵃṣāmˈênû עֶצֶם bone
לְ lᵊ לְ to
פִ֣י fˈî פֶּה mouth
שְׁאֹֽול׃ šᵊʔˈôl שְׁאֹול nether world
141:7. ausculta deprecationem meam quoniam infirmatus sum nimis libera me a persecutoribus quoniam confortati sunt super me
Attend to my supplication: for I am brought very low. Deliver me from my persecutors; for they are stronger than I.
6. Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I.
141:7. as when the lava of the earth has erupted above ground. Our bones have been scattered beside Hell.
141:7. Our bones are scattered at the grave’s mouth, as when one cutteth and cleaveth [wood] upon the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. "Выведи из темницы душу мою" - избавь меня от тяжелых бедствий, от стесненного положения, чтобы я мог славословить Тебя. Ко мне тогда (по миновании бедствий) присоединятся все праведники, которые ждут, наблюдают за ходом моей судьбы, чтобы, когда Ты "явишь мне благодеяние" - защитишь меня и воздашь должное моим врагам, присоединиться ко мне для Твоего восхваления.
Adam Clarke: Commentary on the Bible - 1831
142:7: Bring my soul out of prison - Bring נפשי naphshi, my life, out of this cave in which it is now imprisoned; Saul and his men being in possession of the entrance.
The righteous shall compass me about - יכתרו yachtiru, they shall crown me; perhaps meaning that the pious Jews, on the death of Saul, would cheerfully join together to make him king, being convinced that God, by his bountiful dealings with him, intended that it should be so. The old Psalter, which is imperfect from the twenty-frst verse of Psalm 119 to the end of Psa 141:1-10, concludes this Psalm thus: "Lede my saule oute of corruption of my body; that corrupcion is bodely pyne, in whilk my saule is anguyst; after that in Godes house, Sal al be louyng (praising) of the."
Albert Barnes: Notes on the Bible - 1834
142:7: Bring my soul out of prison - Bring me out of my present condition which is like a prison. I am as it were shut up; I am encompassed with foes; I do not know how to escape. Compare Psa 25:17.
That I may praise thy name - Not merely for my own sake, but that I may have occasion more abundantly to praise thee; that thus "thou" mayest be honored; an object at all times much more important than our own welfare - even than our salvation.
The righteous shall compass me about - They shall come to me with congratulations and with expressions of rejoicing. They will desire my society, my friendship, my influence, and will regard it as a privilege and an honor to be associated with me. David looked to this as an object to be desired. He wished to be associated with the righteous; to enjoy their friendship; to have their good opinion; to be reckoned as one of them here and foRev_er. Compare the notes at Psa 26:9. It "is" an honor - a felicity to be desired - to be associated with good people, to possess their esteem; to have their sympathy, their prayers, and their affections; to share their joys here, and their triumphs in the world to come.
For thou shalt deal bountifully with me - Or, when thou shalt deal bountifully with me. When thou dost show me this favor, then the righteous will come around me in this manner. They will see that I am a friend of God, and they will desire to be associated with me as his friend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
142:7: my soul: Psa 142:1 *title: Psa 9:3, Psa 9:14, Psa 31:8, Psa 88:4-8, Psa 143:11, Psa 146:7; Isa 61:1; Act 2:24
the righteous: Psa 7:6, Psa 7:7, Psa 22:21-27, Psa 34:2, Psa 107:41, Psa 107:42, Psa 119:74
thou shalt: Psa 13:6, Psa 116:7, Psa 119:17; Jam 5:11
Geneva 1599
142:7 Bring my soul out of (c) prison, that I may praise thy name: the righteous shall (d) compass me about; for thou shalt deal bountifully with me.
(c) For he was on all sides beset with his enemies as though he had been in a severe prison.
(d) Either to rejoice at my wonderful deliverer, or to set a crown on my head.
John Gill
142:7 Bring my soul out of prison,.... Not out of purgatory, to which some Popish writers wrest these words very absurdly; nor out of the prison of his body, as Joseph Ben Gorion (p); knowing that none but God had a power of removing it from thence; but out of the cave, where he was detained as in a prison, while Saul and his men were about the mouth of it; or rather out of all his straits, distresses, and difficulties, which surrounded and pressed him on all sides, as if he was in a prison;
that I may praise thy name; this release he desired not so much for his own sake, that he might be at ease and liberty, but that he might have fresh occasion to praise the Lord, and an opportunity of doing it publicly, in the assembly and congregation of the people;
the righteous shall compass me about; in a circle, like a crown, as the word (q) signifies; when delivered, they should flock to him and come about him, to see him and look at him, as a miracle of mercy, whose deliverance was marvellous; and to congratulate him upon it, and to join with him in praises unto God for it. The Targum is,
"for my sake the righteous will make to thee a crown of praise.''
And to the same purpose Jarchi,
"for my sake the righteous shall surround thee, and praise thy name.''
Aben Ezra interprets it,
"they shall glory as if the royal crown was on their heads;''
for thou shalt deal bountifully with me; in delivering him from his enemies, settling him on the throne, and bestowing upon him all the blessings of Providence and grace; see Ps 116:7; and thus the psalm is concluded with a strong expression of faith in the Lord, though in such a low estate.
(p) Hist. Heb. l. 6. c. 20. p. 610. (q) "coronabunt", Pagninus, Montanus; "vel in me tanquam eoronati triumphabunt", Cocceius.
John Wesley
142:7 Prison - Set me at liberty. Compass - Shall flock to me from all parts, to rejoice and bless God with me and for me.
Robert Jamieson, A. R. Fausset and David Brown
142:7 (Compare Ps 25:17).
that I may praise--literally, "for praising," or, "that Thy name may be praised," that is, by the righteous, who shall surround me with sympathizing joy (Ps 35:27).
141:8141:8: Տէր հա՛ն ՚ի բանտէ զանձն իմ, գոհանամ զանուանէ քումմէ։ Ինձ սպասեն արդարք քո մինչեւ հատուսցես ինձ[7723]։ Տունք. ը̃։ Գոբղայս. ծդ̃։[7723] Ոմանք.Զանձն իմ, խոստովան եղէց անուան քում։ Ինձ սպասեսցեն արդարք մինչ հատուսցի։
8 Տէ՛ր, բանտից հանի՛ր ինձ, որ գոհութիւն մատուցեմ քո անուանը: Արդարները պիտի սպասեն, մինչեւ որ հատուցման արժանացնես ինձ:
7 Իմ անձս բանտէն հանէ՛,Որպէս զի քու անուանդ գոհութիւն մատուցանեմ։Արդարները իմ չորս կողմս պիտի պատեն, Երբ ինծի բարութիւն ընես»։
Տէր, հան ի բանտէ զանձն իմ, գոհանամ զանուանէ քումմէ. ինձ սպասեն արդարք [820]քո մինչեւ`` հատուսցես ինձ:

141:8: Տէր հա՛ն ՚ի բանտէ զանձն իմ, գոհանամ զանուանէ քումմէ։ Ինձ սպասեն արդարք քո մինչեւ հատուսցես ինձ[7723]։ Տունք. ը̃։ Գոբղայս. ծդ̃։
[7723] Ոմանք.Զանձն իմ, խոստովան եղէց անուան քում։ Ինձ սպասեսցեն արդարք մինչ հատուսցի։
8 Տէ՛ր, բանտից հանի՛ր ինձ, որ գոհութիւն մատուցեմ քո անուանը: Արդարները պիտի սպասեն, մինչեւ որ հատուցման արժանացնես ինձ:
7 Իմ անձս բանտէն հանէ՛,Որպէս զի քու անուանդ գոհութիւն մատուցանեմ։Արդարները իմ չորս կողմս պիտի պատեն, Երբ ինծի բարութիւն ընես»։
zohrab-1805▾ eastern-1994▾ western am▾
141:7141:7 Выведи из темницы душу мою, чтобы мне славить имя Твое. Вокруг меня соберутся праведные, когда Ты явишь мне благодеяние.
141:8 ἐξάγαγε εξαγω lead out; bring out ἐκ εκ from; out of φυλακῆς φυλακη prison; watch τὴν ο the ψυχήν ψυχη soul μου μου of me; mine τοῦ ο the ἐξομολογήσασθαι εξομολογεω concede; confess τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your κύριε κυριος lord; master ἐμὲ εμε me ὑπομενοῦσιν υπομενω endure; stay behind δίκαιοι δικαιος right; just ἕως εως till; until οὗ ος who; what ἀνταποδῷς ανταποδιδωμι repay μοι μοι me
141:8 כִּ֤י kˈî כִּי that אֵלֶ֨יךָ׀ ʔēlˌeʸḵā אֶל to יְהֹוִ֣ה [yᵊhôˈih] יְהוָה YHWH אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord עֵינָ֑י ʕênˈāy עַיִן eye בְּכָ֥ה bᵊḵˌā בְּ in חָ֝סִ֗יתִי ˈḥāsˈîṯî חסה seek refuge אַל־ ʔal- אַל not תְּעַ֥ר tᵊʕˌar ערה pour out נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
141:8. educ de carcere animam meam ut confiteatur nomini tuo me expectant iusti cum retribueris mihiBring my soul out of prison, that I may praise thy name: the just wait for me, until thou reward me.
7. Bring my soul out of prison, that I may give thanks unto thy name: the righteous shall compass me about; for thou shalt deal bountifully with me.
141:8. For Lord, O Lord, my eyes look to you. In you, I have hoped. Do not take away my soul.
141:8. But mine eyes [are] unto thee, O GOD the Lord: in thee is my trust; leave not my soul destitute.
Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shalt deal bountifully with me:

141:7 Выведи из темницы душу мою, чтобы мне славить имя Твое. Вокруг меня соберутся праведные, когда Ты явишь мне благодеяние.
141:8
ἐξάγαγε εξαγω lead out; bring out
ἐκ εκ from; out of
φυλακῆς φυλακη prison; watch
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
τοῦ ο the
ἐξομολογήσασθαι εξομολογεω concede; confess
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
κύριε κυριος lord; master
ἐμὲ εμε me
ὑπομενοῦσιν υπομενω endure; stay behind
δίκαιοι δικαιος right; just
ἕως εως till; until
οὗ ος who; what
ἀνταποδῷς ανταποδιδωμι repay
μοι μοι me
141:8
כִּ֤י kˈî כִּי that
אֵלֶ֨יךָ׀ ʔēlˌeʸḵā אֶל to
יְהֹוִ֣ה [yᵊhôˈih] יְהוָה YHWH
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
עֵינָ֑י ʕênˈāy עַיִן eye
בְּכָ֥ה bᵊḵˌā בְּ in
חָ֝סִ֗יתִי ˈḥāsˈîṯî חסה seek refuge
אַל־ ʔal- אַל not
תְּעַ֥ר tᵊʕˌar ערה pour out
נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
141:8. educ de carcere animam meam ut confiteatur nomini tuo me expectant iusti cum retribueris mihi
Bring my soul out of prison, that I may praise thy name: the just wait for me, until thou reward me.
7. Bring my soul out of prison, that I may give thanks unto thy name: the righteous shall compass me about; for thou shalt deal bountifully with me.
141:8. For Lord, O Lord, my eyes look to you. In you, I have hoped. Do not take away my soul.
141:8. But mine eyes [are] unto thee, O GOD the Lord: in thee is my trust; leave not my soul destitute.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾