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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Все содержание псалма может быть разделено на три части. В первой (2-9) Давид вспоминает об испытанных им опасностях, от которых его избавил Господь; во второй (10-11) говорит об откровении, бывшем ему от Бога, которое он огласил пред всем народом, и в третьей - (12-18) молит Бога об избавлении от вновь переживаемых им бедствий, причем указывает и на свою греховность пред Ним (13). Под первыми бедствиями, как уже прошедшими, нужно разуметь гонения от Саула, на что есть косвенное указание в 7: ст., а под переживаемыми бедствиями должно разуметь гонения от Авессалома. Весь псалом, таким образом, написан по поводу последних гонений.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It should seem David penned this psalm upon occasion of his deliverance, by the power and goodness of God, from some great and pressing trouble, by which he was in danger of being overwhelmed; probably it was some trouble of mind arising from a sense of sin and of God's displeasure against him for it; whatever it was, the same Spirit that indited his praises for that deliverance was in him, at the same time, a Spirit of prophecy, testifying of the sufferings of Christ and the glory that should follow; or, ere he was aware, he was led to speak of his undertaking, and the discharge of his undertaking, in words that must be applied to Christ only; and therefore how far the praises that here go before that illustrious prophecy, and the prayers that follow, may safely and profitably be applied to him it will be worth while to consider. In this psalm, I. David records God's favour to him in delivering him out of his deep distress, with thankfulness to his praise, ver. 1-5. II. Thence he takes occasion to speak of the work of our redemption by Christ, ver. 6-10. III. That gives him encouragement to pray to God for mercy and grace both for himself and for his friends, ver. 11-17. If, in singing this psalm, we mix faith with the prophecy of Christ, and join in sincerity with the praises and prayers here offered up, we make melody wit our hearts to the Lord.
Adam Clarke: Commentary on the Bible - 1831
The benefit of confidence in God, Psa 40:1-3. The blessedness of those who trust in God, Psa 40:4, Psa 40:5. The termination of the Jewish sacrifices in that of Christ, Psa 40:6-8. The psalmist's resolution to publish God's goodness, Psa 40:9, Psa 40:10 : he prays to be delivered from evils, Psa 40:11-13; against his enemies, Psa 40:14, Psa 40:15; and in behalf of those who are destitute, Psa 40:16, Psa 40:17.
The Title, "To the chief Musician," we have already seen, and it contains nothing worthy of particular remark. Concerning the occasion and author of this Psalm there has been a strange and numerous diversity of opinions. I shall not trouble the reader with sentiments which I believe to be ill founded; as I am satisfied the Psalm was composed by David and about the same time and on the same occasion as the two preceding; with this difference, that here he magnifies God for having bestowed the mercy which he sought there. It is, therefore, a thanksgiving for his recovery from the sore disease by which he was afflicted in his body, and for his restoration to the Divine favor. The sixth, seventh, and eighth verses contain a remarkable prophecy of the incarnation and sacrificial offering of Jesus Christ. From the eleventh to the end contains a new subject and appears to have belonged to another Psalm. It is the same as the seventieth Psalm; only it wants the two first verses.
Albert Barnes: Notes on the Bible - 1834
40:0: This psalm, which purports to have been composed by David, is another of the psalms addressed or dedicated "to the chief Musician;" that is, which he is desired to adjust to the appropriate music; and it is, therefore, probably one that was particularly intended to be employed in the public worship of the Hebrews. On the meaning of this expression, see the notes to the inscription of Psa 4:1-8.
There is no method of ascertaining with certainty on what occasion the psalm was composed. Doubtless it was in view of some of the trials which occurred in the life of David, since there were many of these to which the sentiments of the psalm may with propriety be applied. As it is impossible now, however, from anything in the psalm itself, to ascertain which of those afflictions were here referred to, or which suggested the psalm, conjecture would be useless; nor, if we could ascertain to what particular time of his life he made reference, would it furnish any material aid in interpreting the psalm. It is to be presumed, however, that there was a reference to some trouble or calamity in his own life; and even if it be supposed that the psalm was designed to refer wholly to the Messiah, and to be descriptive of his sufferings, still it is probable that the language employed was suggested by something in the life of the author of the psalm, and that he was led to contemplate the future sufferings of the Messiah in connection with his own trials.
The contents of the psalm are as follows:
(1) A reference to some time of calamity or deep sorrow, represented by being in a horrible pit, from which he had been delivered in answer prayer - a deliverance so remarkable that the effect would be to lead many, on account of it, to praise God, Psa 40:1-3.
(2) A statement of the blessedness of the man that made the Lord his trust, and put confidence in him rather than in the proud of the earth, or in those who were faithless or deceitful, Psa 40:4.
(3) a grateful remembrance of the many works of the Lord; evidently as laying the foundation of obligation to serve him in every way possible, and as a "reason" of the purpose of obedience immediately referred to, Psa 40:5.
(4) a statement of what He had done, or what he proposed to do, as expressive of his sense of obligation, or of the service which God required of him, Psa 40:6-10. The speaker in the psalm says that God did not require of him sacrifice and offering - that is, the bloody sacrifices prescribed in the Hebrew ritual, Psa 40:6; that God had disposed him to obey, or had prepared him to render such obedience as was required - ("Mine ears hast thou opened"), Psa 40:6; that he came to obey, in accordance with some prediction or pRev_ious record in regard to him, Psa 40:7; that he found his supreme pleasure in doing the will of God, Psa 40:8; and that, in pursuance of this arrangement and of this purpose, he had made known the will of God - had preached righteousness in the great congregation, and had faithfully declared the salvation of God, Psa 40:9-10.
(5) prayers and supplications founded on these facts - on his trials; on his dangers; on the attempts of his enemies to destroy him; on his desire for the welfare and safety of the people of God, Psa 40:11-17. Particularly:
(a) prayer for his own deliverance from the troubles which encompassed him still, Psa 40:11-13;
(b) prayer that those who were opposed to him might be abased and humbled, Psa 40:14-15;
(c) prayer that those who sought the Lord might rejoice and be glad, Psa 40:16; and
(d) a prayer for himself, as poor and needy, on the grounds that God was his help and his deliverer, Psa 40:17.
A very important and difficult question occurs here. It is the question to whom the psalm originally referred.
On this question there have been the following opinions:
(1) that it refers originally and exclusively to David;
(2) that it had an original and exclusive reference to the Messiah;
(3) that it is susceptible of a double application, part of the psalm having reference to David, and the other portion to the Messiah, as having been suggested by his own circumstances; and
(4) that the portion of the psalm applied to the Messiah in Heb 10:5-9 is applied by way of accommodation, or as expressing the meaning of the author of the epistle to the Hebrews, but without affirming on the part of the writer of that epistle that the psalm had originally any Messianic reference.
It would be too long to examine these opinions in detail; and all that is needful in this brief introduction to the psalm may be to state some reasons for what seems to me to be the true opinion, that the psalm had an original and exclusive reference to the Messiah, or that it is one of the compositions in the Old Testament, like Psa 2:1-12; Ps. 22, and Isa 53:1-12, which were designed by the Spirit of inspiration to describe the Messiah, as to some of his characteristics, and as to what he would suffer.
(1) There are such psalms, such portions of the Old Testament. This is admitted by all who believe in the inspiration of the Scriptures. The Messiah was the hope of the Jewish people. He was the subject of their most sublime prophecies. The nation was accustomed to look forward to him as their great Deliverer. In all times of national calamity they looked forward to the period when He would appear for their rescue. He was, so to speak, the hero of their national literature; the bright object in the future to which all the sacred writers looked forward; the glorious Saviour and Deliverer whose coming, and the anticipated benefit of whose coming, animated their lays, and cheered them in the darkest days of trouble and sorrow. Compare the Introduction to Isaiah, Section 7.
(2) The author of the epistle to the Hebrews expressly applies a part of this psalm to the Messiah, Heb 10:5-9. There can be no reasonable doubt that he quoted this with the belief that the psalm had original reference to him, and that he did not use the language by way of accommodation, for he was endeavoring to demonstrate a point, or to prove that what he was stating was true. This he does by relenting to the passage in the psalm "as proof on the point then under consideration." But there would have been no proof, no argument - in the case, if he had merely quoted language by way of accommodation, which had originally a different design. The very point of his quotation is based on the fact that he was adducing a passage which had original reference to the Messiah, and which might be properly quoted as characterizing his work. The proof (as derived from this fact) that the psalm had reference to the Messiah, consists of two things:
(a) That it is so applied by an inspired apostle, which, with all who admit his inspiration would seem to be decisive of the question;
(b) that he so applied it, shows, in the circumstances, that this was an ancient and admitted interpretation.
He was writing to those who had been Jews; to those whom he was desirous of convincing as to the truth of what he was alleging in regard to the notion of Hebrew sacrifices. For this purpose it was necessary to appeal to the Old Testament; but it cannot be supposed that he would adduce, as proof, a passage whose relevancy to the point would not be at once admitted. It may be presumed, therefore, that the passage was commonly applied by the Hebrews themselves to the purpose for which the apostle used it, or that the application, when made, was so plain and obvious that they would not call it in question.
(3) The entire psalm may be applied to the Messiah without anything forced or unnatural in the interpretation. This will be shown, in detail, in the exposition of the psalm; but in the meantime it may not be improper to refer to the principal difficulties in such an application, and to the principal objections derived from this source against the idea that the psalm refers to the Messiah. The principal of these relate to the following points:
(a) In Psa 40:2 the speaker in the psalm says: "He brought me up also out of an horrible pit, and out of the miry clay, and set my feet upon a rock, and established my goings;" and on the ground of this, he gives thanks to God. But there is no real difficulty in supposing that this refers to the Messiah, and that it was actually fulfilled in the case of the Lord Jesus. His enemies often plotted against his life; they laid snares for him; they endeavored to destroy him; his dangers may well be represented as "an horrible pit," and as "miry clay;" and his deliverance from those perils may well be compared with the case of one who is raised up from such a pit, and from the deep mire. Even supposing that this was designed to refer to the personal experience of the psalmist himself, still the language would be figurative, and must be designed to refer to some danger, peril, or trouble that would be well represented by being thrown into such a pit, or sinking in miry clay. It cannot be supposed that the psalmist meant to say this had really and literally occurred in his own life. Without any impropriety, therefore, the language may be applied to the trials and dangers of the Messiah, and to the merciful interposition of God in delivering him.
(b) The second objection or difficulty in referring it to the Messiah is derived from what is said in Psa 40:12 : "Mine iniquities have taken hold on me, so that I am not able to look up; they are more than the hairs of my head; therefore my heart faileth me." But, in reference to the propriety of applying this to the Messiah, two remarks may be made: First. It may be true that the Messiah was so identified with men - became so truly a substitute for sinners - experienced in his own soul, in the deep sorrows of the atonement, so intensely the effects of their sin, and so bore the sufferings that were expressive of the divine sense of the evil of sin, that the language might be applied to him as if these sins were his own. He was treated as if they were his - as if he had been a sinner. He so made them his own, that it was proper he should be treated as if they were his, and that he might feel he was suffering as if they were his.
It is true that they could not be literally transferred to him; it is true that in no proper sense of the term was he a sinner; it is true that in the just signification of the word he was not "guilty," and that God always saw he was personally innocent; but still it is true that, in the work of the atonement, he was treated as if he had been a sinner, and that, in this sense, he might speak of the sins for which he suffered as his own. He had voluntarily assumed them, and he was suffering for them as if they had been his. Thus we have in Isa 53:4-6 similar language applied to him: "He hath borne our griefs, and carried our sorrows;" "he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him;" "the Lord hath laid on him the iniquity of us all." If such language might properly be applied to him and his sufferings, then there could be no impropriety or incongruity in his regarding himself as so identified with sinful men, and as so truly bearing what was due to their sins, that he might speak of those sins "as if" they were his own, as one might speak of a debt incurred by a friend, and which he had brought himself under voluntary obligation to pay, as if it were his own, and might say, "it is no longer his, but mine."
The language of Scripture in regard to the relation of the Redeemer to sin is often so marked and striking as to suggest and to justify this language. See Co2 5:21; Gal 3:13. Second. It is possible, after all, that the word rendered "iniquities" in the psalm, means here merely "calamity, trouble, sorrow." (See the notes at Heb 10:5; and compare Prof. Stuart on the Epistle to the Hebrews, Excursus xx., p. 594.) So the same word which is used here means, in Sa2 16:12, "It may be that the Lord will look on mine affliction." The words "iniquity" and "calamity" - "sin" and "punishment" - are closely connected in the Scriptures; so closely that the one is often put for the other, and when a sacred writer speaks of his "sin," he often means the suffering or calamity that has come upon him in consequence of his sin. So the Messiah may be understood here to mean that the calamities or woes which had come upon him in consequence of his taking upon him the sins of the world made it proper to say that his "iniquities" - the iniquities which he had assumed or which, in the language of Isaiah, he "bore" - had "taken hold on him, so that he was not able to look up;" or, considering their great number, he might say, "they are more than the hairs of my head, therefore my heart faileth me."
(c) A third objection to the application of the psalm to the Messiah is, that it cannot be supposed he would utter such imprecations on his enemies as are found in Psa 40:14-15 : "Let them be ashamed and confounded; let them be driven backward; let them be desolate." To this it may be replied, that such imprecations are as proper in the mouth of the Messiah as in the mouth of David; and that they are improper in neither. Both David and the Messiah did utter denunciations against the enemies of piety and of God. There is no evidence that there was any malignant feeling in either case; nor is it inconsistent with the highest benevolence to utter denunciation of guilt. God constantly does it in his word; and he as often does it in the dealings of his Providence. The wicked cannot walk through this world without meeting denunciations of their guilt on every hand, and there was no impiety in the fact that he who will pronounce a sentence in the great day of judgment on all guilty men, should apprize them beforehand of what would be sure to come upon them. The objections, then, are not of such a nature that it is improper to regard the psalm as wholly applicable to the Messiah.
(4) The psalm cannot be applied with propriety to David, nor do we know of anyone to whom it can be applied but the Messiah. It was not true of David that he "had come to do the will" of God, in view of the fact that God did not require sacrifice and offerings, Psa 40:6-7; it was not true that it was written of him "in the volume of the book," that he delighted to do the will of God, and that he had come into the world in view of the fact that it "had been" so written Psa 40:7-8; it was not true that it had been his characteristic work to "preach righteousness in the great congregation" Psa 40:9; but all this was true of the Messiah. These expressions are such as can be applied only to him; and, taking all these circumstances together, the conclusion seems to be a proper one that the whole psalm had original reference to the Redeemer, and is to be interpreted as applying to him alone.
There is a remarkable resemblance between the close of this psalm Psa 40:13-17 and Psa 70:1-5. Indeed, that entire psalm is the same as the closing part of this one. Why that portion of the psalm before us is thus repeated, and why it is separated from this and made a psalm by itself, is wholly unknown. It cannot be supposed to be an error in transcribing, for the error would be too material, and would most certainly be detected. Perhaps it can best be accounted for by supposing the author of Psa 70:1-5 to have been in the state of mind, and in the circumstances there described, and by supposing that instead of writing a new psalm which would express his feelings, he found that this part of Ps. 40, already composed, would describe so exactly what he wished to express, and that he regarded it as so adapted to be a prayer by itself, that he therefore copied it. The fact, that it was thus copied, and that the sentiments were repeated, does not in any manner detract from the supposition that it is inspired.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 40:1, The benefit of confidence in God; Psa 40:6, Obedience is the best sacrifice; Psa 40:11, The sense of David's evils inflames his prayer.
Carl Friedrich Keil and Franz Delitzsch

Thanksgiving, an Offering Up of One's Self, and Prayer
Ps 39:1-13 is followed by Psalms 40, because the language of thanksgiving with which it opens is, as it were, the echo of the language of payer contained in the former. If Psalms 40 was composed by David, and not rather by Jeremiah-a question which can only be decided by including Ps 69 (which see) in the same investigation-it belongs to the number of those Psalms which were composed between Gibea of Saul and Ziklag. The mention of the roll of the book in v. 8 harmonizes with the retrospective references to the Tra, which abound in the Psalms belonging to the time of Saul. And to this we may add the vow to praise Jahve בּקהל, Ps 40:10, cf. Ps 22:26; Ps 35:18; the expression, "more in number than the hairs of my head," Ps 40:13, cf. Ps 69:5; the wish יצּרוּני, Ps 40:12, cf. Ps 25:21; the mocking האח האה, Ps 40:16, cf. Ps 35:21, Ps 35:25; and much besides, on which vid., my Commentary on the Epistle to the Hebrews, S. 457 transl. vol. ii. p. 149. The second half has an independent form in Ps 70:1-5. It is far better adapted to form an independent Psalm than the first half, which merely looks back into the past, and for this very reason contains no prayer.
The long lines, more in keeping with the style of prayer than of song, which alternate with disproportionately shorter ones, are characteristic of this Psalm. If with these long lines we associate a few others, which are likewise more or less distinctly indicated, then the Psalm can be easily divided into seven six-line strophes.
In the Epistle to the Hebrews, Heb 10:5-10, Ps 40:7 of this Psalm are, by following the lxx, taken as the language of the Christ at His coming into the world. There can be no doubt in this particular instance that, as we look to the second part of the Psalm, this rendering is brought about typically. The words of David, the anointed one, but only now on the way to the throne, are so moulded by the Holy Spirit, the Spirit of prophecy, that they sound at the same time like the words of the second David, passing through suffering to glory, whose offering up of Himself is the close of the animal sacrifices, and whose person and work are the very kernel and star of the roll of the Law. We are not thereby compelled to understand the whole Psalm as typically predictive. It again descends from the typically prophetic height to which it has risen even from Ps 40:10 onwards; and from Ps 40:13 onwards, the typically prophetic strain which still lingers in Ps 40:10 and Ps 40:11 has entirely ceased.
John Gill
INTRODUCTION TO PSALM 40
To the chief Musician, a Psalm of David. Jarchi interprets this psalm of the Israelites, and of their deliverance and song at the Red sea. The title of it, in the Syriac version, is,
"A psalm of David according to the letter, when Shemaiah brought the names of those who minister in the house of the Lord;''
see 1Chron 24:6; according to Kimchi, the subject of this psalm is the same with that of the two preceding; and R. Obadiah thinks it was composed by David, when he was recovered of a leprosy; but though it might be written by David, it was not written concerning himself, or on his own account, but of another. The title of this psalm is somewhat different from others in the order of the words; whereas it is usually put "a psalm of", or "for David"; here it is, "for David, a psalm"; and may be rendered, as Ainsworth observes, "a psalm concerning David"; not literally, but typically understood; not concerning David himself, but concerning his antitype and son, who is called by his name, Ezek 37:24; and that it is to be interpreted of him is evident from the application of Ps 39:6, unto him by the apostle in Heb 10:5; and the whole of it is applicable to him; some apply it to Jeremiah in the dungeon, and others to Daniel in the den, as Theodoret observes.
39:139:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԼԹ։
1 Այսուհետեւ՝ սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
Ի կատարած. Սաղմոս Դաւթի:

39:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԼԹ։
1 Այսուհետեւ՝ սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
zohrab-1805▾ eastern-1994▾ western am▾
39:039:1 Начальнику хора. Псалом Давида.
39:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ψαλμός ψαλμος psalm
39:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail לִֽל *lˈi לְ to ידוּת֗וּןידיתון *yḏûṯˈûn יְדוּתוּן [uncertain] מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David אָמַ֗רְתִּי ʔāmˈartî אמר say אֶֽשְׁמְרָ֣ה ʔˈešmᵊrˈā שׁמר keep דְרָכַי֮ ḏᵊrāḵay דֶּרֶךְ way מֵ mē מִן from חֲטֹ֪וא ḥᵃṭˈô חטא miss בִ vi בְּ in לְשֹׁ֫ונִ֥י lᵊšˈônˌî לָשֹׁון tongue אֶשְׁמְרָ֥ה ʔešmᵊrˌā שׁמר keep לְ lᵊ לְ to פִ֥י fˌî פֶּה mouth מַחְסֹ֑ום maḥsˈôm מַחְסֹום muzzle בְּ bᵊ בְּ in עֹ֖ד ʕˌōḏ עֹוד duration רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty לְ lᵊ לְ to נֶגְדִּֽי׃ neḡdˈî נֶגֶד counterpart
39:1. pro victoria David canticumUnto the end, a psalm for David himself.
39:1. Unto the end. For Jeduthun himself. A Canticle of David. I said, “I will keep to my ways, so that I will not offend with my tongue.” I posted a guard at my mouth, when a sinner took up a position against me.
39:1. To the chief Musician, [even] to Jeduthun, A Psalm of David. I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.
' For the Chief Musician. A Psalm of David.
39:0 [233] KJV Chapter [40] To the chief Musician, A Psalm of David:
39:1 Начальнику хора. Псалом Давида.
39:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ψαλμός ψαλμος psalm
39:1
לַ la לְ to
† הַ the
מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail
לִֽל
*lˈi לְ to
ידוּת֗וּןידיתון
*yḏûṯˈûn יְדוּתוּן [uncertain]
מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
אָמַ֗רְתִּי ʔāmˈartî אמר say
אֶֽשְׁמְרָ֣ה ʔˈešmᵊrˈā שׁמר keep
דְרָכַי֮ ḏᵊrāḵay דֶּרֶךְ way
מֵ mē מִן from
חֲטֹ֪וא ḥᵃṭˈô חטא miss
בִ vi בְּ in
לְשֹׁ֫ונִ֥י lᵊšˈônˌî לָשֹׁון tongue
אֶשְׁמְרָ֥ה ʔešmᵊrˌā שׁמר keep
לְ lᵊ לְ to
פִ֥י fˌî פֶּה mouth
מַחְסֹ֑ום maḥsˈôm מַחְסֹום muzzle
בְּ bᵊ בְּ in
עֹ֖ד ʕˌōḏ עֹוד duration
רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty
לְ lᵊ לְ to
נֶגְדִּֽי׃ neḡdˈî נֶגֶד counterpart
39:1. pro victoria David canticum
Unto the end, a psalm for David himself.
39:1. Unto the end. For Jeduthun himself. A Canticle of David. I said, “I will keep to my ways, so that I will not offend with my tongue.” I posted a guard at my mouth, when a sinner took up a position against me.
39:1. To the chief Musician, [even] to Jeduthun, A Psalm of David. I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.
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Adam Clarke: Commentary on the Bible - 1831
40:1: I waited patiently for the Lord - The two preceding Psalms are proofs of the patience and resignation with which David waited for the mercy of God. The reader is requested to consult the notes on them.
And heard my cry - The two preceding Psalms show how he prayed and waited; this shows how he succeeded.
Albert Barnes: Notes on the Bible - 1834
40:1: I waited patiently for the Lord - Margin, as in Hebrew, "In waiting I waited." That is, "I continued to wait." It was not a single, momentary act of expectation or hope; it was continuous; or, was persevered in. The idea is, that his prayer was not answered at once, but that it was answered after he had made repeated prayers, or when it seemed as if his prayers would not be answered. It is earnest, persevering prayer that is referred to; it is continued supplication and hope when there seemed to be no answer to prayer, and no prospect that it would be answered.
And he inclined unto me - That is, ultimately he heard and answered me; or he turned himself favorably toward me, as the result of "persevering" prayer. The word "inclined" here means properly "bowed;" that is, he "bent forward" to hearken, or to place his ear near my mouth and to hear me. At first, he seemed as one that would not hear; as one that throws his head backward or turns his head away. Ultimately, however, he bent forward to receive my prayer.
And heard my cry - The cry or supplication which I made for help; the cry which I directed to him in the depth of my sorrows and my danger, Psa 40:2. As applied to the Redeemer, this would refer to the fact that in his sorrows, in the deep sorrows connected with the work of redemption, he persevered in calling on God, and that God heard him, and raised him up to glory and joy. See Mat 26:36-46. Compare the notes at Heb 5:7. The time supposed to be referred to, is after his sufferings were closed; after his work was done; "after" he rose from the dead. It is the language of grateful remembrance which we may suppose he uttered in the Rev_iew of the amazing sorrows through which he had passed in making the atonement, and in the recollection that God had kept him in those sorrows, and had brought him up from such a depth of woe to such a height of glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:1: am 2970, bc 1034 (Title), This psalm is supposed to have been composed by David about the same time, and on the same occasion, as the two preceding; with this difference, that here he magnifies God for have obtained the mercy which he sought there. It also contains a remarkable prophecy of the incarnation and sacrifice of Jesus Christ.
I waited: Heb. In waiting I waited, Psa 27:13, Psa 27:14, Psa 37:7; Jam 5:7-11
inclined: Psa 116:2, Psa 130:2; Dan 9:18
Carl Friedrich Keil and Franz Delitzsch
40:1
David, who, though not without some hesitation, we regard as the author, now finds himself in a situation in which, on the one hand, he has just been rescued from danger, and, on the other, is still exposed to peril. Under such circumstances praise rightly occupies the first place, as in general, according to Ps 50:23, gratitude is the way to salvation. His hope, although תּוחלת ממשּׁכה (Prov 13:12), has not deceived him; he is rescued, and can now again sing a new song of thanksgiving, an example for others, strengthening their trust. קוּה קוּיתי, I waited with constancy and perseverance. יהוה is the accusative as in Ps 25:5; Ps 130:5, and not the vocative as in Ps 39:8. אזנו is to be supplied in thought to ויּט, although after the analogy of Ps 17:6; Ps 31:3, one might have looked for the Hiph. wayaT instead of the Kal. בור שׁאון does not mean a pit of roaring (of water), since שׁאון standing alone (see, on the other hand, Ps 65:8, Is 17:12.) has not this meaning; and, moreover, "rushing, roaring" (Hengstenberg), tumultuous waters of a pit or a cistern does not furnish any idea that is true to nature; neither does it mean a pit of falling in, since שׁאה does not exhibit the signification deorsum labi; but the meaning is: a pit of devastation, of destruction, of ruin (Jer 25:31; Jer 46:17), vid., supra on Ps 35:8. Another figure is "mire of the marsh" (יון found only here and in Ps 69:3), i.e., water, in the miry bottom of which one can find no firm footing - a combination like מטר־גּשׁם, Zech 10:1, אדמת־עפר, Dan 12:2, explained in the Mishna, Mikvaoth ix. 2, by טיט הבורות (mire of the cisterns). Taking them out of this, Jahve placed his feet upon a rock, established his footsteps, i.e., removed him from the danger which surrounded him, and gave him firm ground under his feet. The high rock and the firm footsteps are the opposites of the deep pit and the yielding miry bottom. This deliverance afforded him new matter for thanksgiving (cf. Ps 33:3), and became in his mouth "praise to our God;" for the deliverance of the chosen king is an act of the God of Israel on behalf of His chosen people. The futures in Ps 40:4 (with an alliteration similar to Ps 52:8) indicate, by their being thus cumulative, that they are intended of the present and of that which still continues in the future.
Geneva 1599
40:1 "To the chief Musician, A Psalm of David." I waited (a) patiently for the LORD; and he inclined unto me, and heard my cry.
(a) Though God deferred his help, yet he patiently abode till he was heard.
John Gill
40:1 I waited patiently for the Lord,.... Or "waiting I waited" (i); which denotes continuance, constancy, and patience; and which Christ exercised in the garden, when he submitted himself entirely to the will of God; and on the cross, when he continued in sure hope and firm expectation of his help and assistance, though he was for a while forsaken by him; see Is 50:7;
and he inclined unto me, and heard my cry; both in the garden, by delivering him from fear of death; and on the cross, by upholding, helping, and assisting him, by carrying him through his sufferings and death, and raising him from the dead; see Is 49:8.
(i) "expectando expectavi", Pagninus, Montanus, Vatablus Musculus, Rivetus, Gejerus, Michaelis; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
40:1 In this Psalm a celebration of God's deliverance is followed by a profession of devotion to His service. Then follows a prayer for relief from imminent dangers, involving the overthrow of enemies and the rejoicing of sympathizing friends. In Heb 10:5, &c., Paul quotes Ps 40:6-8 as the words of Christ, offering Himself as a better sacrifice. Some suppose Paul thus accommodated David's words to express Christ's sentiments. But the value of his quotation would be thus destroyed, as it would have no force in his argument, unless regarded by his readers as the original sense of the passage in the Old Testament. Others suppose the Psalm describes David's feelings in suffering and joy; but the language quoted by Paul, in the sense given by him, could not apply to David in any of his relations, for as a type the language is not adapted to describe any event or condition of David's career, and as an individual representing the pious generally, neither he nor they could properly use it (see on Ps 40:7, below). The Psalm must be taken then, as the sixteenth, to express the feelings of Christ's human nature. The difficulties pertinent to this view will be considered as they occur. (Psa. 40:1-17)
The figures for deep distress are illustrated in Jeremiah's history (Jer 38:6-12). Patience and trust manifested in distress, deliverance in answer to prayer, and the blessed effect of it in eliciting praise from God's true worshippers, teach us that Christ's suffering is our example, and His deliverance our encouragement (Heb 5:7-8; Heb 12:3; 1Pet 4:12-16).
inclined--(the ear, Ps 17:6), as if to catch the faintest sigh.
39:239:2: Համբերելով համբերի՛ Տեառն, եւ նայեցաւ առ իս,
2 Համբերութեամբ սպասեցի Տիրոջը, եւ նա նայեց ինձ ու լսեց իմ աղօթքը:
40 Սպասելով սպասեցի Տէրոջը, Որ ծռեցաւ ինծի ու լսեց իմ աղաղակս
Համբերելով համբերի Տեառն, եւ նայեցաւ առ իս, եւ լուաւ աղօթից իմոց:

39:2: Համբերելով համբերի՛ Տեառն, եւ նայեցաւ առ իս,
2 Համբերութեամբ սպասեցի Տիրոջը, եւ նա նայեց ինձ ու լսեց իմ աղօթքը:
40 Սպասելով սպասեցի Տէրոջը, Որ ծռեցաւ ինծի ու լսեց իմ աղաղակս
zohrab-1805▾ eastern-1994▾ western am▾
39:139:2 Твердо уповал я на Господа, и Он приклонился ко мне и услышал вопль мой;
39:2 ὑπομένων υπομενω endure; stay behind ὑπέμεινα υπομενω endure; stay behind τὸν ο the κύριον κυριος lord; master καὶ και and; even προσέσχεν προσεχω pay attention; beware μοι μοι me καὶ και and; even εἰσήκουσεν εισακουω heed; listen to τῆς ο the δεήσεώς δεησις petition μου μου of me; mine
39:2 נֶאֱלַ֣מְתִּי neʔᵉlˈamtî אלם bind ד֭וּמִיָּה ˈḏûmiyyā דּוּמִיָּה silence הֶחֱשֵׁ֣יתִי heḥᵉšˈêṯî חשׁה be silent מִ mi מִן from טֹּ֑וב ṭṭˈôv טֹוב good וּ û וְ and כְאֵבִ֥י ḵᵊʔēvˌî כְּאֵב pain נֶעְכָּֽר׃ neʕkˈār עכר taboo
39:2. expectans expectavi Dominum et inclinatus est ad meWith expectation I have waited for the Lord, and he was attentive to me.
39:2. I was silenced and humbled, and I was quiet before good things, and my sorrow was renewed.
39:2. I was dumb with silence, I held my peace, [even] from good; and my sorrow was stirred.
1. I waited patiently for the LORD; and he inclined unto me, and heard my cry.
39:1 I waited patiently for the LORD; and he inclined unto me, and heard my cry:
39:2 Твердо уповал я на Господа, и Он приклонился ко мне и услышал вопль мой;
39:2
ὑπομένων υπομενω endure; stay behind
ὑπέμεινα υπομενω endure; stay behind
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
προσέσχεν προσεχω pay attention; beware
μοι μοι me
καὶ και and; even
εἰσήκουσεν εισακουω heed; listen to
τῆς ο the
δεήσεώς δεησις petition
μου μου of me; mine
39:2
נֶאֱלַ֣מְתִּי neʔᵉlˈamtî אלם bind
ד֭וּמִיָּה ˈḏûmiyyā דּוּמִיָּה silence
הֶחֱשֵׁ֣יתִי heḥᵉšˈêṯî חשׁה be silent
מִ mi מִן from
טֹּ֑וב ṭṭˈôv טֹוב good
וּ û וְ and
כְאֵבִ֥י ḵᵊʔēvˌî כְּאֵב pain
נֶעְכָּֽר׃ neʕkˈār עכר taboo
39:2. expectans expectavi Dominum et inclinatus est ad me
With expectation I have waited for the Lord, and he was attentive to me.
39:2. I was silenced and humbled, and I was quiet before good things, and my sorrow was renewed.
39:2. I was dumb with silence, I held my peace, [even] from good; and my sorrow was stirred.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4. "Твердо уповал я на Господа", я, говорит Давид, много вытерпел, но эти страдания не ослабили моей веры в Него, я много перестрадал, но оставался преданным Господу и Господь услышал мой "вопль" о помощи: Он освободил меня от бедствий. "Страшный ров" - ров страдания, глубокие, сильные бедствия; "тинистое болото" - т. е., неустойчивая, колеблющаяся почва, встречающаяся в болотах, означает беспокойную и полную опасностей жизнь Давида. Господь вывел его из этого рва и тины, дал ему твердое и безопасное существование. Сообразно изменившемуся положению и песни Давида изменились: вместо прежних, молитвенно-просительных он стал слагать новые - благодарственно-хвалебные. Под этими бедствиями Давид разумеет гонения от Саула. Чудесная помощь, часто оказываемая Богом Давиду в это время, и его необыкновенная судьба, возведшая его на престол, настолько поразительны, что должны были во всех людях, знающих историю его жизни, вызвать благоговение пред Богом и веру только в Него, а не в свои силы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Benefit of Confidence in God.

1 I waited patiently for the LORD; and he inclined unto me, and heard my cry. 2 He brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. 3 And he hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the LORD. 4 Blessed is that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies. 5 Many, O LORD my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered.
In these verses we have,
I. The great distress and trouble that the psalmist had been in. He had been plunged into a horrible pit and into miry clay (v. 2), out of which he could not work himself, and in which he found himself sinking yet further. He says nothing here either of the sickness of his body or the insults of his enemies, and therefore we have reason to think it was some inward disquiet and perplexity of spirit that was now his greatest grievance. Despondency of spirit under the sense of Gods withdrawings, and prevailing doubts and fears about the eternal state, are indeed a horrible pit and miry clay, and have been so to many a dear child of God.
II. His humble attendance upon God and his believing expectations from him in those depths: I waited patiently for the Lord, v. 1. Waiting, I waited. He expected relief from no other than from God; the same hand that tears must heal, that smites must bind up (Hos. vi. 1), or it will never be done. From God he expected relief, and he was big with expectation, not doubting but it would come in due time. There is power enough in God to help the weakest, and grace enough in God to help the unworthiest, of all his people that trust in him. But he waited patiently, which intimates that the relief did not come quickly; yet he doubted not but it would come, and resolved to continue believing, and hoping, and praying, till it did come. Those whose expectation is from God may wait with assurance, but must wait with patience. Now this is very applicable to Christ. His agony, both in the garden and on the cross, was the same continued, and it was a horrible pit and miry clay. Then was his soul troubled and exceedingly sorrowful; but then he prayed, Father, glorify thy name; Father, save me; then he kept hold of his relation to his Father, "My God, my God," and thus waited patiently for him.
III. His comfortable experience of God's goodness to him in his distress, which he records for the honour of God and his own and others' encouragement.
1. God answered his prayers: He inclined unto me and heard my cry. Those that wait patiently for God, though they may wait long, do not wait in vain. Our Lord Jesus was heard in that he feared, Heb. v. 7. Nay, he was sure that the Father heard him always.
2. He silenced his fears, and stilled the tumult of his spirits, and gave him a settled peace of conscience (v. 2): "He brought me up out of that horrible pit of despondency and despair, scattered the clouds, and shone brightly upon my soul, with the assurances of his favour; and not only so, but set my feet upon a rock and established my goings." Those that have been under the prevalency of a religious melancholy, and by the grace of God have been relieved, may apply this very feelingly to themselves; they are brought up out of a horrible pit. (1.) The mercy is completed by the setting of their feet upon a rock, where they find firm footing, are as much elevated with the hopes of heaven as they were before cast down with the fears of hell. Christ is the rock on which a poor soul may stand fast, and on whose meditation alone between us and God we can build any solid hopes or satisfaction. (2.) It is continued in the establishment of their goings. Where God has given a stedfast hope he expects there should be a steady regular conversation; and, if that be the blessed fruit of it, we have reason to acknowledge, with abundance of thankfulness, the riches and power of his grace.
3. He filled him with joy, as well as peace, in believing: "He has put a new song in my mouth; he has given me cause to rejoice and a heart to rejoice." He was brought, as it were, into a new world, and that filled his mouth with a new song, even praise to our God; for to his praise and glory must all our songs be sung. Fresh mercies, especially such as we never before received, call for new songs. This is applicable to our Lord Jesus in his reception to paradise, his resurrection from the grave, and his exaltation to the joy and glory set before him; he was brought out of the horrible pit, set upon a rock, and had a new song put into his mouth.
IV. The good improvement that should be made of this instance of God's goodness to David.
1. David's experience would be an encouragement to many to hope in God, and, for that end, he leaves it here upon record: Many shall see, and fear, and trust in the Lord. They shall fear the Lord and his justice, which brought David, and the Son of David, into that horrible pit, and shall say, If this be done to the green tree, what shall be done to the dry? They shall fear the Lord and his goodness, in filling the mouth of David, and the Son of David, with new songs of joy and praise. There is a holy reverent fear of God, which is not only consistent with, but the foundation of, our hope in him. They shall not fear him and shun him, but fear him and trust in him in their greatest straits, not doubting but to find him as able and ready to help as David did in his distress. God's dealings with our Lord Jesus are our great encouragement to trust in God; when it pleased the Lord to bruise him, and put him to grief for our sins, he demanded our debt from him; and when he raised him from the dead, and set him at his own right hand, he made it to appear that he had accepted the payment he made and was satisfied with it; and what greater encouragement can we have to fear and worship God and totrust in him?. See Rom. iv. 25; v. 1, 2. The psalmist invites others to make God their hope, as he did, by pronouncing those happy that do so (v. 4): "Blessed is the man that makes the Lord his trust, and him only (that has great and good thoughts of him, and is entirely devoted to him), and respects not the proud, does not do as those do that trust in themselves, nor depends upon those who proudly encourage others to trust in them; for both the one and the other turn aside to lies, as indeed all those do that turn aside from God." This is applicable, particularly, to our faith in Christ. Blessed are those that trust in him, and in his righteousness alone, and respect not the proud Pharisees, that set up their own righteousness in competition with that, that will not be governed by their dictates, nor turn aside to lies, with the unbelieving Jews, who submit not to the righteousness of God, Rom. x. 3. Blessed are those that escape this temptation.
2. The joyful sense he had of this mercy led him to observe, with thankfulness, the many other favours he had received from God, v. 5. When God puts new songs into our mouth we must not forget our former songs, but repeat them: "Many, O Lord my God! are thy wonderful works which thou hast done, both for me and others; this is but one of many." Many are the benefits with which we are daily loaded both by the providence and by the grace of God. (1.) They are his works, not only the gifts of his bounty, but the operations of his power. He works for us, he works in us, and thus he favours us with matter, not only for thanks, but for praise. (2.) They are his wonderful works, the contrivance of them admirable, his condescension to us in bestowing them upon us admirable; eternity itself will be short enough to be spent in the admiration of them. (3.) All his wonderful works are the product of his thoughts to us-ward. He does all according to the counsel of his own will (Eph. i. 11), the purposes of his grace which he purposed in himself, Eph. iii. 11. They are the projects of infinite wisdom, the designs of everlasting love (1 Cor. ii. 7, Jer. xxxi. 3), thoughts of good and not of evil, Jer. xxix. 11. His gifts and callings will therefore be without repentance, because they are not sudden resolves, but the result of his thoughts, his many thoughts, to us-ward. (4.) They are innumerable; they cannot be methodized or reckoned up in order. There is an order in all God's works, but there are so many that present themselves to our view at once that we know not where to begin nor which to name next; the order of them, and their natural references and dependencies, and how the links of the golden chain are joined, are a mystery to us, and what we shall not be able to account for till the veil be rent and the mystery of God finished. Nor can they be counted, not the very heads of them. When we have said the most we can of the wonders of divine love to us we must conclude with an et cætera--and such like, and adore the depth, despairing to find the bottom.
Adam Clarke: Commentary on the Bible - 1831
40:2: A horrible pit - Literally, the sounding pit; where nothing was heard except the howlings of wild beasts, or the hollow sounds of winds reverberated and broken from the craggy sides and roof.
The miry clay - Where the longer I stayed the deeper I sank, and was utterly unable to save myself. The Syriac and Arabic translate "The pit of perdition, and the mud of corruption." These are figurative expressions to point out the dreary, dismal, ruinous state of sin and guilt, and the utter inability of a condemned sinner to save himself either from the guilt of his conscience, or the corruption of his heart.
Set my feet upon a rock - Thou hast changed my state from guilt to pardon; from corruption to holiness; in consequence of which my goings are established. I have now power over all sin, and can walk steadily in the way that leads to God's kingdom.
Albert Barnes: Notes on the Bible - 1834
40:2: He brought me up also out of an horrible pit - Margin: "A pit of noise." The word used here means a pit; a cistern; a prison; a dungeon; a grave. This last signification of the word is found in Psa 28:1; Psa 30:4; Psa 88:4; Isa 38:18; Isa 14:19. It may refer to any calamity - or to trouble, like being in a pit - or it may refer to the grave. The word rendered "horrible" - שׁאון shâ'ô n - means properly "noise, uproar, tumult," as of waters; of a crowd of men; of war. Then it seems to be used in the sense of "desolation" or "destruction," as applicable to the grave. DeWette understands it here of a pit, a cavern, or an abyss that roars or is tumultuous; that is, that is impassable. Perhaps this is the idea - a cavern, deep and dark, where the waters roar, and which seems to be filled with horrors. So Rosenmuller understands it. The Septuagint renders it: ἐκ λάκκου ταλαιπωρίας ek lakkou talaipō rias, "a lake of misery." It is a deep and horrid cavern, where there is no hope of being rescued, or where it would seem that there would be certain destruction.
Out of the miry clay - At the bottom of the pit. Where there was no solid ground - no rock on which to stand. See Jer 38:6; Psa 69:2, Psa 69:14.
And set my feet upon a rock - Where there was firm standing.
And established my goings - Or, fixed my steps. That is, he enabled me to walk as on solid ground; he conducted me along safely, where there was no danger of descending to the pit again or of sinking in the mire. If we understand this of the Redeemer, it refers to that time when, his sorrows ended, and his work of atonement done, it became certain that he would never be exposed again to such dangers, or sink into such a depth of woes, but that his course ever onward would be one of safety and of glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:2: brought: Psa 18:16, Psa 18:17, Psa 71:20, Psa 86:13, Psa 116:3, Psa 142:6, Psa 142:7, Psa 143:3; Isa 24:22; Jon 2:5, Jon 2:6; Zac 9:11; Act 2:24, Act 2:27-31
horrible pit: Heb. pit of noise, Mat 13:50
the miry: Psa 69:2, Psa 69:14, Psa 69:15; Jer 38:6-12; Lam 3:53-55
set: Psa 27:5, Psa 61:2; Mat 7:24, Mat 7:25
established: Psa 17:5, Psa 18:36, Psa 37:23, Psa 119:133
Geneva 1599
40:2 He brought me up also out of an (b) horrible pit, out of the miry clay, and set my feet upon a rock, [and] established my goings.
(b) He has delivered me from great dangers.
John Gill
40:2 He brought me up also out of an horrible pit,.... Which, with the following phrase,
out of the miry clay, expresses the state and condition Christ was in at the time of his bloody sweat, his crucifixion, and his lying in "sheol", the pit or grave, sometimes rendered hell, which these figurative phrases fitly signify; when it is observed, that he was made sin, and had the sins of all his people on him; and, as the type of Joshua, was clothed with their filthy garments; he might be truly said to be in the miry clay; and also that he was made a curse for them, and bore the wrath of God in their room and stead; and was forsaken by his God and Father, and so endured both the punishment of loss and sense, and what was tantamount to the sufferings of the damned in hell; see Ps 69:1; to which may be added the noisy insults of malignant men, and the infernal fiends, who surrounded him on the cross; when he was in an horrible, or "noisy pit", as the words may be rendered (k), the allusion being to subterraneous caverns or pits, in which the falls of water make so horrible a noise as is intolerable; or to deep pits, into which anything cast makes a great sound: and the issue of all this was, that he was laid in the pit of the grave, and held under the power and with the cords of death; from all which he was delivered when he was raised from the dead, justified in the Spirit, and glorified in the human nature by his God and Father;
and set my feet upon a rock; on Mount Zion in heaven, whither he was carried up after his resurrection; where he will remain until his second coming, being set down at the right hand of God, in a most stable, firm, and unalterable state, as well as an honourable one; for he will die no more, and death shall no more have dominion over him;
and established my goings; in treading the path of life, which was shown him at his resurrection; in passing through the air, the territory of Satan, at his ascension; and in his entrance into his glory, and making his way to his Father's right hand and throne.
(k) "e cisterna sonitus", Pagninus, Montanus; "strepitus", Vatablus, the Targum & Kimchi; and to the same purpose Musculus, Cocceius, Junius & Tremellius, Piscator; "out of the pit of sounding calamity", Ainsworth.
John Wesley
40:2 Pit - Desperate dangers and calamities. Rock - A place of strength and safety. Established - Kept me from falling into mischief.
39:339:3: եւ լուաւ աղօթից իմոց։ Եհան զիս ՚ի գբոյ տառապանաց, ՚ի կաւոյ եւ ՚ի տղմոյ։ Հաստատեաց ՚ի վերայ վիմի զոտս իմ, եւ ուղղեա՛ց զգնացս իմ։
3 Նա ինձ հանեց տառապանքի փոսից, ցեխից ու տիղմից. ոտքերս ժայռի վրայ հաստատեց եւ ուղղեց իմ քայլերը:
2 Եւ զիս կորստեան փոսէն, տղմալից կաւէն հանեց Ու ոտքերս վէմի վրայ ամրացուց ու քալուածքս հաստատեց
Եհան զիս ի գբոյ տառապանաց, ի կաւոյ եւ ի տղմոյ. հաստատեաց ի վերայ վիմի զոտս իմ, եւ ուղղեաց զգնացս իմ:

39:3: եւ լուաւ աղօթից իմոց։ Եհան զիս ՚ի գբոյ տառապանաց, ՚ի կաւոյ եւ ՚ի տղմոյ։ Հաստատեաց ՚ի վերայ վիմի զոտս իմ, եւ ուղղեա՛ց զգնացս իմ։
3 Նա ինձ հանեց տառապանքի փոսից, ցեխից ու տիղմից. ոտքերս ժայռի վրայ հաստատեց եւ ուղղեց իմ քայլերը:
2 Եւ զիս կորստեան փոսէն, տղմալից կաւէն հանեց Ու ոտքերս վէմի վրայ ամրացուց ու քալուածքս հաստատեց
zohrab-1805▾ eastern-1994▾ western am▾
39:239:3 извлек меня из страшного рва, из тинистого болота, и поставил на камне ноги мои и утвердил стопы мои;
39:3 καὶ και and; even ἀνήγαγέν αναγω lead up; head up με με me ἐκ εκ from; out of λάκκου λακκος wretchedness καὶ και and; even ἀπὸ απο from; away πηλοῦ πηλος mud; clay ἰλύος ιλυς and; even ἔστησεν ιστημι stand; establish ἐπὶ επι in; on πέτραν πετρα.1 cliff; bedrock τοὺς ο the πόδας πους foot; pace μου μου of me; mine καὶ και and; even κατηύθυνεν κατευθυνω straighten out; direct τὰ ο the διαβήματά διαβημα of me; mine
39:3 חַם־ ḥam- חמם be hot לִבִּ֨י׀ libbˌî לֵב heart בְּ bᵊ בְּ in קִרְבִּ֗י qirbˈî קֶרֶב interior בַּ ba בְּ in הֲגִיגִ֥י hᵃḡîḡˌî הָגִיג groaning תִבְעַר־ ṯivʕar- בער burn אֵ֑שׁ ʔˈēš אֵשׁ fire דִּ֝בַּ֗רְתִּי ˈdibbˈartî דבר speak בִּ bi בְּ in לְשֹֽׁונִי׃ lᵊšˈônî לָשֹׁון tongue
39:3. et audivit clamorem meum et eduxit me de lacu famoso de luto caeni et statuit super petram pedes meos stabilivit gressus meosAnd he heard my prayers, and brought me out of the pit of misery and the mire of dregs. And he set my feet upon a rock, and directed my steps.
39:3. My heart grew hot within me, and, during my meditation, a fire would flare up.
39:3. My heart was hot within me, while I was musing the fire burned: [then] spake I with my tongue,
2. He brought me up also out of an horrible pit, out of the miry clay; and he set my feet upon a rock, and established my goings.
39:2 He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, [and] established my goings:
39:3 извлек меня из страшного рва, из тинистого болота, и поставил на камне ноги мои и утвердил стопы мои;
39:3
καὶ και and; even
ἀνήγαγέν αναγω lead up; head up
με με me
ἐκ εκ from; out of
λάκκου λακκος wretchedness
καὶ και and; even
ἀπὸ απο from; away
πηλοῦ πηλος mud; clay
ἰλύος ιλυς and; even
ἔστησεν ιστημι stand; establish
ἐπὶ επι in; on
πέτραν πετρα.1 cliff; bedrock
τοὺς ο the
πόδας πους foot; pace
μου μου of me; mine
καὶ και and; even
κατηύθυνεν κατευθυνω straighten out; direct
τὰ ο the
διαβήματά διαβημα of me; mine
39:3
חַם־ ḥam- חמם be hot
לִבִּ֨י׀ libbˌî לֵב heart
בְּ bᵊ בְּ in
קִרְבִּ֗י qirbˈî קֶרֶב interior
בַּ ba בְּ in
הֲגִיגִ֥י hᵃḡîḡˌî הָגִיג groaning
תִבְעַר־ ṯivʕar- בער burn
אֵ֑שׁ ʔˈēš אֵשׁ fire
דִּ֝בַּ֗רְתִּי ˈdibbˈartî דבר speak
בִּ bi בְּ in
לְשֹֽׁונִי׃ lᵊšˈônî לָשֹׁון tongue
39:3. et audivit clamorem meum et eduxit me de lacu famoso de luto caeni et statuit super petram pedes meos stabilivit gressus meos
And he heard my prayers, and brought me out of the pit of misery and the mire of dregs. And he set my feet upon a rock, and directed my steps.
39:3. My heart grew hot within me, and, during my meditation, a fire would flare up.
39:3. My heart was hot within me, while I was musing the fire burned: [then] spake I with my tongue,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
40:3: A new song - Cheerfulness and joy had long been strangers to him. He seemed to live to utter the most doleful complaints, and be a prey to suffering and wretchedness. Praise for a sense of God's favor was a new song to him. The word is often used to signify excellence: I will sing a most excellent and eminent song.
Many shalt see it - I will publish it abroad and fear-to sin against the Lord, knowing by my example what a grievous and bitter thing it is.
And shall trust in the Lord - Even the worst of sinners shall not despair of mercy, being penitent, when they see that I have found favor in his sight.
Albert Barnes: Notes on the Bible - 1834
40:3: And he hath put a new song in my mouth - See the notes at Psa 33:3. The idea is, that he had given a new or fresh "occasion" for praise. The deliverance was so marked, and was such an addition to former mercies, that a new expression of thanks was proper. It was an act of such surprising intervention on the part of God that the language used on former occasions, and which was adapted to express the mercies then received, would not be sufficient to convey the sense of gratitude felt for the present deliverance. As applied to the Messiah, and referring (as it was supposed in the notes at Psa 40:2) to his being raised up to glory after the depth of his sorrows, it would mean that no language hitherto employed to express gratitude to God would be adequate to the occasion, but that the language of a new song of praise would be demanded to celebrate so great an event.
Even praise unto our God - "To our God;" identifying himself, as the Messiah does, with his people, and expressing the idea that the new song of praise was appropriate to them as well as to "himself," since they would be benefited by his work, and since God was their God as well as his. Compare Joh 20:17.
Many shall see it - Great numbers of the human race shall be made acquainted with the occasion which there was for such a song.
And fear - Learn to Rev_erence, to worship, to honor God, as the result of what had been done.
And shall trust in the Lord - Shall confide in God; shall put their trust in him; shall become his true worshippers and friends:
(a) as the effect of this merciful interposition in behalf of him who had been thus in trouble or distress, and who was enabled to triumph;
(b) as the result of the work accomplished by him.
The effect of the Redeemer's sorrows, and of God's merciful help, would be that great numbers would learn to put their trust in God, or would become his true friends. No man, in fact, can compute the "numbers" of those who, in consequence of the work of the Messiah, will turn to God and become his true worshippers and friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:3: And he: Psa 33:3, Psa 144:9; Rev 5:9, Rev 5:10, Rev 14:3
praise: Psa 103:1-5; Isa 12:1-4
many: Psa 34:1-6, Psa 35:27, Psa 52:6, Psa 64:9, Psa 64:10, Psa 142:7; Hos 3:5; Act 2:31-41, Act 4:4
Geneva 1599
40:3 And he hath put (c) a new song in my mouth, [even] praise unto our God: many shall see [it], and fear, and shall trust in the LORD.
(c) That is, a special opportunity to praise him, for God's benefits are so many opportunities for us to praise his Name.
John Gill
40:3 And he hath put a new song in my mouth, even praise to our God,.... Sung by him in the midst of the great congregation of angels and saints, upon his resurrection, ascension, and session at the right hand of God; see Ps 22:22; when he went to his God and ours, to his Father and ours; and in which song he is joined by all his people above and below, Rev_ 5:9;
many shall see it, and fear, and shall trust in the Lord; even all the elect of God, as many as are ordained to eternal life; the many whose sins Christ bore, for whom he became a ransom, whom he justifies and brings to glory: these all "see" him in the horrible pit and miry clay, in his state of humiliation, as bearing their sins, and the punishment due unto them; as wounded, bruised, and crucified; as rising again for their justification; and as on Mount Zion crowned with glory and honour; and a multitude of harpers with him, singing the new song; these see the salvation he has wrought out, the glory, fulness, and suitableness of it, and their interest in it; and they "fear" not with a fear of hell and damnation, which is inconsistent with the trust after mentioned; but with a godly and filial fear, which arises from and is encouraged by the grace and goodness of God, their faith in the sufferings, death, and resurrection of Christ Jesus, and which render him a proper object of trust and confidence; for he is so both as suffering, crucified, and slain, and as risen again, and exalted at the Father's right hand, Gal 2:20.
John Wesley
40:3 And fear - Shall stand in awe of that God, whom they see to have so great power, either to save or to destroy.
Robert Jamieson, A. R. Fausset and David Brown
40:3 a new song--(See on Ps 33:3).
fear, and . . . trust--revere with love and faith.
39:439:4: Արկ ՚ի բերան իմ օրհնութիւն նոր, օրհնութիւն Տեառն Աստուծոյ մերոյ։ Տեսցեն բազումք եւ երկիցե՛ն եւ յուսասցին ՚ի Տէր.
4 Բերանս դրեց մի նոր օրհներգ՝ օրհներգը մեր Տէր Աստծու: Շատերը պիտի տեսնեն ու վախենան եւ իրենց յոյսը դնեն Տիրոջ վրայ:
3 Ու բերանս դրաւ նոր երգ մը, Մեր Աստուծոյ գովութիւնը։Շատերը պիտի տեսնեն ու պիտի վախնան Ու Տէրոջը պիտի յուսան։
Արկ ի բերան իմ օրհնութիւն նոր, զօրհնութիւն [229]Տեառն Աստուծոյ մերոյ:

39:4: Արկ ՚ի բերան իմ օրհնութիւն նոր, օրհնութիւն Տեառն Աստուծոյ մերոյ։ Տեսցեն բազումք եւ երկիցե՛ն եւ յուսասցին ՚ի Տէր.
4 Բերանս դրեց մի նոր օրհներգ՝ օրհներգը մեր Տէր Աստծու: Շատերը պիտի տեսնեն ու վախենան եւ իրենց յոյսը դնեն Տիրոջ վրայ:
3 Ու բերանս դրաւ նոր երգ մը, Մեր Աստուծոյ գովութիւնը։Շատերը պիտի տեսնեն ու պիտի վախնան Ու Տէրոջը պիտի յուսան։
zohrab-1805▾ eastern-1994▾ western am▾
39:339:4 и вложил в уста мои новую песнь хвалу Богу нашему. Увидят многие и убоятся и будут уповать на Господа.
39:4 καὶ και and; even ἐνέβαλεν εμβαλλω inject; cast in εἰς εις into; for τὸ ο the στόμα στομα mouth; edge μου μου of me; mine ᾆσμα ασμα.1 innovative; fresh ὕμνον υμνος hymn τῷ ο the θεῷ θεος God ἡμῶν ημων our ὄψονται οραω view; see πολλοὶ πολυς much; many καὶ και and; even φοβηθήσονται φοβεω afraid; fear καὶ και and; even ἐλπιοῦσιν ελπιζω hope ἐπὶ επι in; on κύριον κυριος lord; master
39:4 הֹודִ֘יעֵ֤נִי hôḏˈîʕˈēnî ידע know יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH קִצִּ֗י qiṣṣˈî קֵץ end וּ û וְ and מִדַּ֣ת middˈaṯ מִדָּה measured stretch יָמַ֣י yāmˈay יֹום day מַה־ mah- מָה what הִ֑יא hˈî הִיא she אֵ֝דְעָ֗ה ˈʔēḏᵊʕˈā ידע know מֶה־ meh- מָה what חָדֵ֥ל ḥāḏˌēl חָדֵל ceasing אָֽנִי׃ ʔˈānî אֲנִי i
39:4. et dedit in ore meo canticum novum laudem Deo nostro videbunt multi et timebunt et sperabunt in DominoAnd he put a new canticle into my mouth, a song to our God. Many shall see, and shall fear: and they shall hope in the Lord.
39:4. I spoke with my tongue, “O Lord, make me know my end, and what the number of my days will be, so that I may know what is lacking to me.”
39:4. LORD, make me to know mine end, and the measure of my days, what it [is; that] I may know how frail I [am].
3. And he hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the LORD.
39:3 And he hath put a new song in my mouth, [even] praise unto our God: many shall see [it], and fear, and shall trust in the LORD:
39:4 и вложил в уста мои новую песнь хвалу Богу нашему. Увидят многие и убоятся и будут уповать на Господа.
39:4
καὶ και and; even
ἐνέβαλεν εμβαλλω inject; cast in
εἰς εις into; for
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
ᾆσμα ασμα.1 innovative; fresh
ὕμνον υμνος hymn
τῷ ο the
θεῷ θεος God
ἡμῶν ημων our
ὄψονται οραω view; see
πολλοὶ πολυς much; many
καὶ και and; even
φοβηθήσονται φοβεω afraid; fear
καὶ και and; even
ἐλπιοῦσιν ελπιζω hope
ἐπὶ επι in; on
κύριον κυριος lord; master
39:4
הֹודִ֘יעֵ֤נִי hôḏˈîʕˈēnî ידע know
יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH
קִצִּ֗י qiṣṣˈî קֵץ end
וּ û וְ and
מִדַּ֣ת middˈaṯ מִדָּה measured stretch
יָמַ֣י yāmˈay יֹום day
מַה־ mah- מָה what
הִ֑יא hˈî הִיא she
אֵ֝דְעָ֗ה ˈʔēḏᵊʕˈā ידע know
מֶה־ meh- מָה what
חָדֵ֥ל ḥāḏˌēl חָדֵל ceasing
אָֽנִי׃ ʔˈānî אֲנִי i
39:4. et dedit in ore meo canticum novum laudem Deo nostro videbunt multi et timebunt et sperabunt in Domino
And he put a new canticle into my mouth, a song to our God. Many shall see, and shall fear: and they shall hope in the Lord.
39:4. I spoke with my tongue, “O Lord, make me know my end, and what the number of my days will be, so that I may know what is lacking to me.”
39:4. LORD, make me to know mine end, and the measure of my days, what it [is; that] I may know how frail I [am].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
40:4: Blessed is that man - The man must be blessed and happy who casts his soul with all its burden of sin and wretchedness, at the footstool of God's mercy; for he will save all who come to him through the Son of his love.
Albert Barnes: Notes on the Bible - 1834
40:4: Blessed is that man that maketh the Lord his trust - See the notes at Psa 34:8. Compare Psa 27:1. Literally, here, "The blessings of the man who places Yahweh for his confidence;" that is, who makes Him his seeurity, or who feels that his security for happiness and salvation is in Him.
And respecteth not the proud - The haughty, or those who are confident in themselves. Literally, "who looks not to the proud;" that is, who does not depend on them for help and for salvation.
Nor such as turn aside to lies - Who depart from the straight path, and incline to that which is false and deceitful. The reference is to those who are easily made to swerve from that which is true and honest to that which is delusive and false. Their integrity cannot be confided in. There is no security that they will be disposed to do right. The idea is, that the man who trusts in God is blessed or happy, as compared with one who trusts in man; man confident in himself; man liable to fall into error; man who is easily led astray; man who is deceitful, and who cannot, therefore, be relied on. God is mighty, but not haughty; God never is drawn aside from the truth; he never deceives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:4: Blessed: Psa 2:12, Psa 34:8, Psa 84:11, Psa 84:12, Psa 118:8, Psa 118:9; Jer 17:7, Jer 17:8; Rom 15:12, Rom 15:13
respecteth: Psa 15:4, Psa 101:3-7, Psa 119:21
as turn: Psa 125:5; Isa 44:18-20; Jer 10:14, Jer 10:15; Jon 2:8; Th2 2:9-11
Geneva 1599
40:4 Blessed [is] that man that maketh the LORD his trust, and respecteth (d) not the proud, nor such as turn aside to lies.
(d) To follow their example, which he must do who trusts not only in the Lord.
John Gill
40:4 Blessed is the man that maketh the Lord his trust,.... For such are safe and secure in him, are possessed of all blessings of grace through him, have peace in their own souls now, and shall enjoy eternal happiness with him hereafter;
and respecteth not the proud; such as the Pharisees, and all self-righteous persons, who trust in themselves and their own righteousness, submit not to the righteousness of Christ, and despise others; to these such who trust in Christ have no respect; they neither esteem them, nor imitate them;
nor such as turn aside to lies; to idols, the lying vanities of the Gentiles; or to any doctrines injurious to the person, office, blood, righteousness, sacrifice, and grace of Christ; which are no other than lies, and which those who believe in Christ have no respect to, but abhor both them and the abettors of them.
John Wesley
40:4 The proud - Or, the mighty, the great and proud potentates of the world, to whom most men are apt to look and trust. Turn - From God, in whom alone they ought to trust. To lies - To lying vanities, such as worldly power and wisdom, and riches, and all other earthly things, or persons, in which men are prone to trust: which are called lies, because they promise more than they perform.
Robert Jamieson, A. R. Fausset and David Brown
40:4 Blessed-- (Ps 1:1; Ps 2:12).
respecteth--literally, "turns towards," as an object of confidence.
turn aside--from true God and His law to falsehood in worship and conduct.
39:539:5: երանեալ է այր որոյ անուն Տեառն յոյս է նորա։ Ո՛չ հայեցաւ նա ՚ի նանրութիւն, եւ ո՛չ ՚ի մոլութիւն սուտ։
5 Երանի այն մարդուն, որի յոյսը Տիրոջ անունն է, եւ որը ունայնութեանն ու սուտ մոլորութեանն ուշ չի դարձրել:
4 Երանի՜ այն մարդուն, որ իր յոյսը Տէրոջը վրայ կը դնէ Ու չի նայիր հպարտներուն ու ստութեան ետեւէ գացողներուն։
Տեսցեն բազումք եւ երկիցեն եւ յուսասցին ի Տէր. երանեալ է այր [230]որոյ անուն Տեառն յոյս է նորա``. ոչ հայեցաւ նա ի նանրութիւն, եւ ոչ ի մոլութիւն սուտ:

39:5: երանեալ է այր որոյ անուն Տեառն յոյս է նորա։ Ո՛չ հայեցաւ նա ՚ի նանրութիւն, եւ ո՛չ ՚ի մոլութիւն սուտ։
5 Երանի այն մարդուն, որի յոյսը Տիրոջ անունն է, եւ որը ունայնութեանն ու սուտ մոլորութեանն ուշ չի դարձրել:
4 Երանի՜ այն մարդուն, որ իր յոյսը Տէրոջը վրայ կը դնէ Ու չի նայիր հպարտներուն ու ստութեան ետեւէ գացողներուն։
zohrab-1805▾ eastern-1994▾ western am▾
39:439:5 Блажен человек, который на Господа возлагает надежду свою и не обращается к гордым и к уклоняющимся ко лжи.
39:5 μακάριος μακαριος blessed; prosperous ἀνήρ ανηρ man; husband οὗ ος who; what ἐστιν ειμι be τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master ἐλπὶς ελπις hope αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἐνέβλεψεν εμβλεπω look at; look in εἰς εις into; for ματαιότητας ματαιοτης superficiality καὶ και and; even μανίας μανια madness ψευδεῖς ψευδης false
39:5 הִנֵּ֤ה hinnˈē הִנֵּה behold טְפָחֹ֨ות׀ ṭᵊfāḥˌôṯ טַפְחָה span נָ֘תַ֤תָּה nˈāṯˈattā נתן give יָמַ֗י yāmˈay יֹום day וְ wᵊ וְ and חֶלְדִּ֣י ḥeldˈî חֶלֶד duration of life כְ ḵᵊ כְּ as אַ֣יִן ʔˈayin אַיִן [NEG] נֶגְדֶּ֑ךָ neḡdˈeḵā נֶגֶד counterpart אַ֥ךְ ʔˌaḵ אַךְ only כָּֽל־ kˈol- כֹּל whole הֶ֥בֶל hˌevel הֶבֶל breath כָּל־ kol- כֹּל whole אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind נִצָּ֥ב niṣṣˌāv נצב stand סֶֽלָה׃ sˈelā סֶלָה sela
39:5. beatus vir qui posuit Dominum confidentiam suam et non est aversus ad superbias pompasque mendaciiBlessed is the man whose trust is in the name of the Lord; and who hath not had regard to vanities, and lying follies.
39:5. Behold, you have made my days measurable, and, before you, my substance is as nothing. Yet truly, all things are vanity: every living man.
39:5. Behold, thou hast made my days [as] an handbreadth; and mine age [is] as nothing before thee: verily every man at his best state [is] altogether vanity. Selah.
4. Blessed is the man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies.
39:4 Blessed [is] that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies:
39:5 Блажен человек, который на Господа возлагает надежду свою и не обращается к гордым и к уклоняющимся ко лжи.
39:5
μακάριος μακαριος blessed; prosperous
ἀνήρ ανηρ man; husband
οὗ ος who; what
ἐστιν ειμι be
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
ἐλπὶς ελπις hope
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἐνέβλεψεν εμβλεπω look at; look in
εἰς εις into; for
ματαιότητας ματαιοτης superficiality
καὶ και and; even
μανίας μανια madness
ψευδεῖς ψευδης false
39:5
הִנֵּ֤ה hinnˈē הִנֵּה behold
טְפָחֹ֨ות׀ ṭᵊfāḥˌôṯ טַפְחָה span
נָ֘תַ֤תָּה nˈāṯˈattā נתן give
יָמַ֗י yāmˈay יֹום day
וְ wᵊ וְ and
חֶלְדִּ֣י ḥeldˈî חֶלֶד duration of life
כְ ḵᵊ כְּ as
אַ֣יִן ʔˈayin אַיִן [NEG]
נֶגְדֶּ֑ךָ neḡdˈeḵā נֶגֶד counterpart
אַ֥ךְ ʔˌaḵ אַךְ only
כָּֽל־ kˈol- כֹּל whole
הֶ֥בֶל hˌevel הֶבֶל breath
כָּל־ kol- כֹּל whole
אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind
נִצָּ֥ב niṣṣˌāv נצב stand
סֶֽלָה׃ sˈelā סֶלָה sela
39:5. beatus vir qui posuit Dominum confidentiam suam et non est aversus ad superbias pompasque mendacii
Blessed is the man whose trust is in the name of the Lord; and who hath not had regard to vanities, and lying follies.
39:5. Behold, you have made my days measurable, and, before you, my substance is as nothing. Yet truly, all things are vanity: every living man.
39:5. Behold, thou hast made my days [as] an handbreadth; and mine age [is] as nothing before thee: verily every man at his best state [is] altogether vanity. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Поэтому блажен тот, для кого Господь - единственное упование и кто своего внимания не обращает "к гордым и к уклоняющимся ко лжи". Под последними разумеются нечестивые, обладающие, однако, ценными в глазах людей внешними средствами защиты, в виде ли богатства или своего высокого положения. Надежда на них, по Давиду, обманчива.
Adam Clarke: Commentary on the Bible - 1831
40:5: Many - are thy wonderful works - The psalmist seems here astonished and confounded at the counsels, loving-kindnesses, and marvellous works of the Lord, not in nature, but in grace; for it was the mercy of God towards himself that he had now particularly in view.
Albert Barnes: Notes on the Bible - 1834
40:5: Many, O Lord my God, are thy wonderful works which thou hast done - literally, "Many (things), O Lord my God, hast thou done; thy wonderful things and thy thoughts toward us, it is not (possible) to state unto thee." The recollection of the particular kindness shown to the speaker, as referred to in the pRev_ious verses, suggests the recollection of the great number of wonders that God had done for his people - the acts of his kindness which it would be hopeless to attempt to recount before him. And who "could" enumerate and record all the acts of God's benevolence toward men in the works of creation, providence, and redemption; all that he has done in the history of the Church, and for the individual members of the Church in past times; all that he has done to save his people in the days of persecution; all that has been accomplished in our own individual lives? Obviously these things are beyond all power of enumeration by man. They can be admired now only in the gross; eternity alone will be sufficient for us to look at them and to recount them in detail. The phrase "wonderful works" means here remarkable interventions; things fitted to excite astonishment; things that surpass what man could have anticipated; things that could have been done only by God.
And thy thoughts which are to us-ward - Toward us; or which pertain to us. The word "thoughts" here refers to the plans, purposes, arrangements of God designed for our welfare; the things that are the result of his thinking of our wants - of what we need - of what would do us good. See Psa 40:17.
They cannot be reckoned up in order unto thee - Margin, "None can order them unto thee." Literally, "There is no putting them in order before thee;" that is, there is no such arranging of them, or disposing of them in order, that they can all be brought into their proper place, so as to be perceived or numbered. The Hebrew word - ערך ‛ â rak - means properly, to place in a row; to put in order; to arrange; as, to put an army in battle array, or to draw it up for battle, Jdg 20:20, Jdg 20:22; to put words in order for an argument, or to arrange thoughts so as to present an argument, Job 32:14; to set a cause in order before a judge, or to lay it before him, Job 13:18. The word also means to place together with anything, or by the side of anything - that is, to make a comparison. Gesenius (Lexicon) supposes that this is the idea here, and that the proper interpretation is, "Nothing can be compared unto thee." But the other interpretation seems best to accord with the connection, as referring to the wonderful works of God, and to his thoughts of mercy and goodness as being beyond the power of computation, or as too numerous to be brought into order and arrangement before the mind.
If I would declare and speak of them - If I should attempt to speak of them; or to recount them.
They are more than can be numbered - More than man can enumerate. They go beyond the power of language to express them. This is literally true. No language of man can describe what God has done and has purposed in fitting up this world as an abode for people, and in his mercy toward them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:5: Many: Psa 136:4; Exo 11:8, Exo 15:11; Job 5:9, Job 9:10, Job 26:14
thoughts: Psa 71:15, Psa 92:5, Psa 139:6, Psa 139:17, Psa 139:18; Isa 55:8, Isa 55:9; Jer 29:11
they cannot: etc. or, none can order them unto thee, Job 37:19, Job 37:20
Carl Friedrich Keil and Franz Delitzsch
40:5
He esteems him happy who puts his trust (מבטחו, with a latent Dagesh, as, according to Kimchi, also in Ps 71:5; Job 31:24; Jer 17:7) in Jahve, the God who has already made Himself glorious in Israel by innumerable wonderful works. Jer 17:7 is an echo of this אשׁרי. Ps 52:9 (cf. Ps 91:9) shows how Davidic is the language. The expression is designedly not האישׁ, but הגּבר, which is better adapted to designate the man as being tempted to put trust in himself. רהבים from רהב (not from רהב) are the impetuous or violent, who in their arrogance cast down everything. שׂטי כזב, "turners aside of falsehood" (שׁוּט = שׂטה, cf. Ps 101:3), is the expression for apostates who yield to falsehood instead of to the truth: to take כּזב as accusative of the aim is forbidden by the status construct.; to take it as the genitive in the sense of the accusative of the object (like תם הלכי, Prov 2:7) is impracticable, because שׂוט (שׂטה) does not admit of a transitive sense; כזב is, therefore, genit. qualit. like און in Ps 59:6. This second strophe contains two practical applications of that which the writer himself has experienced. From this point of view, he who trusts in God appears to the poet to be supremely happy, and a distant view of God's gracious rule over His own people opens up before him. נפלאות are the thoughts of God realized, and מחשׁבות those that are being realized, as in Jer 51:29; Is 55:8. רבּות is an accusative of the predicate: in great number, in rich abundance; אלינוּ, "for us," as e.g., in Jer 15:1 (Ew. 217, c). His doings towards Israel were from of old a fulness of wondrous deeds and plans of deliverance, which was ever realizing and revealing itself. There is not ערך אליך, a possibility of comparison with Thee, οὐκ ἔστι (Ew. 321, c) ἰσουν τί σοι - ערך as in Ps 89:7; Is 40:18 - they are too powerful (עצם of a powerful sum, as in Ps 69:5; Ps 139:17, cf. Jer 5:6) for one to enumerate. According to Rosenmller, Stier, and Hupfeld, אין ערך אליך even affirms the same thing in other words: it is not possible to lay them forth to Thee (before Thee); but that man should "lay forth" (Symmachus ἐκθέστηαι) before God His marvellous works and His thoughts of salvation, is an unbecoming conception. The cohortative forms, which follow, אגּידה ואדבּרה ,wollof h, admit of being taken as a protasis to what follows, after the analogy of Job 19:18; Job 16:6; Job 30:26; Ps 139:8 : if I wish to declare them and speak them forth, they are too powerful (numerous) to be enumerated (Ges. 128, 1, d). The accentuation, however, renders it as a parenthetical clause: I would (as in Ps 51:18; Ps 55:13; Ps 6:10) declare them and speak them forth. He would do this, but because God, in the fulness of His wondrous works and thoughts of salvation, is absolutely without an equal, he is obliged to leave it undone - they are so powerful (numerous) that the enumeration of them falls far short of their powerful fulness. The words alioqui pronunciarem et eloquerer have the character of a parenthesis, and, as Ps 40:7 shows, this accords with the style of this Psalm.
Geneva 1599
40:5 Many, (e) O LORD my God, [are] thy wonderful works [which] thou hast done, and thy thoughts [which are] to us-ward: they cannot be reckoned up in order unto thee: [if] I would declare and speak [of them], they are more than can be numbered.
(e) David goes from one king of God's favour to the contemplation of his providence over all, and confesses that his counsels toward us are far above our capacities, we cannot so much as tell them in order.
John Gill
40:5 Many, O Lord my God, are thy wonderful works which thou hast done,.... This is the "new song", as Aben Ezra rightly observes, which is said in Ps 40:3, to be put in the mouth of the Messiah; who sometimes speaks in the plural number, being the representative of his people, and sometimes in the singular; for it is the same person that speaks here who is continued speaking in Ps 40:6, and following; and which are applied to Christ, Heb 10:5; the "works" here said to be done, and to be "many" and "wonderful", are not the creation of the world, the dividing of the sea, and feeding the people of Israel forty years in the wilderness, as Jarchi interprets them; but the incarnation of Christ, redemption by him, the resurrection of him from the dead; regeneration and conversion, and the preservation of the saints from the evil of the world, safe to the kingdom and glory of God; all which, as they are many and various, and display the manifold wisdom and grace of God, so they are marvellous, and will be the subject of the wonder of saints to all eternity;
and thy thoughts which are to us-ward; that is, the decrees of God, as Aben Ezra truly explains them; the purposes, counsels, and intentions of God; which, though mentioned last, are before his works, and are the spring of them: these were in the mind of God from everlasting, were unknown till revealed, were thoughts of peace, and not of evil, and are unfrustrable, and ever fulfilled, and are manifold, precious, and amazing, Ps 139:17; and these were concerning all the elect of God as considered in Christ, and members of his; and therefore he says to us-ward; and all the works before mentioned were done to them, or for them, and on their account; and so Jarchi and Aben Ezra interpret the phrase, "because of us", or "for our sakes"; even the incarnation, sufferings, death, and resurrection of Christ, and the thoughts of them, were for them;
they cannot be reckoned up in order to thee; or "there is none can order them unto thee" (l); there is no power in man to do it, as Aben Ezra observes; or "there is none like unto thee", as Jarchi and the Oriental versions; see Ex 15:11; though this sense seems to break in upon the account of the wonderful works and thoughts of God, which are still designed in the following clause;
if I could declare and speak of them, they are more than can be numbered; that is, by men: from this general account of, the many and wonderful works and thoughts of God, the Messiah passes on to take notice of one particular design and work of the Lord, the redemption of his people by the sacrifice of himself.
(l) "non est qui ordinet apud te", Pagninus; "none can count them in order to thee", Ainsworth.
John Wesley
40:5 Many - This verse seems to be interposed as a wall of partition, between that which David speaks in his own person, and that which he speaks in the person of the Messiah, in the following verses.
Robert Jamieson, A. R. Fausset and David Brown
40:5 be reckoned up in order--(compare Ps 5:3; Ps 33:14; Is 44:7), too many to be set forth regularly. This is but one instance of many. The use of the plural accords with the union of Christ and His people. In suffering and triumph, they are one with Him.
39:639:6: Բազում արարեր դու Տէր Աստուած իմ զսքանչելիս քո. խորհրդոց քոց ո՛չ ոք է որ նմանէ քեզ։ Պատմեցի եւ խօսեցայ՝ եւ բազում եղեն քան զթիւ[6869]. [6869] Ոմանք.Եւ ո՛չ ոք է որ նման է։
6 Բազում են քո սքանչելիքները, Տէ՛ր իմ Աստուած, քո խորհուրդներում ոչ ոք նման չէ քեզ: Պատմեցի ու խօսեցի դրանց մասին, բայց դրանք անթիւ են:
5 Շատ են սքանչելիքներդ, որոնք դուն ըրեր ես, Ո՛վ իմ Տէր Աստուածս։Մեր վրայ ունեցած խորհուրդներդ Մէ՛կը չի կրնար կարգաւ պատմել քու առջեւդ. Պիտի պատմէի ու խօսէի, Բայց համրանքէն աւելի շատ են։
Բազում արարեր դու, Տէր Աստուած իմ, զսքանչելիս քո, եւ [231]խորհրդոց քոց ոչ ոք է որ նմանի քեզ. պատմեցի եւ խօսեցայ` եւ բազում եղեն`` քան զթիւ:

39:6: Բազում արարեր դու Տէր Աստուած իմ զսքանչելիս քո. խորհրդոց քոց ո՛չ ոք է որ նմանէ քեզ։ Պատմեցի եւ խօսեցայ՝ եւ բազում եղեն քան զթիւ[6869].
[6869] Ոմանք.Եւ ո՛չ ոք է որ նման է։
6 Բազում են քո սքանչելիքները, Տէ՛ր իմ Աստուած, քո խորհուրդներում ոչ ոք նման չէ քեզ: Պատմեցի ու խօսեցի դրանց մասին, բայց դրանք անթիւ են:
5 Շատ են սքանչելիքներդ, որոնք դուն ըրեր ես, Ո՛վ իմ Տէր Աստուածս։Մեր վրայ ունեցած խորհուրդներդ Մէ՛կը չի կրնար կարգաւ պատմել քու առջեւդ. Պիտի պատմէի ու խօսէի, Բայց համրանքէն աւելի շատ են։
zohrab-1805▾ eastern-1994▾ western am▾
39:539:6 Много соделал Ты, Господи, Боже мой: о чудесах и помышлениях Твоих о нас кто уподобится Тебе! хотел бы я проповедовать и говорить, но они превышают число.
39:6 πολλὰ πολυς much; many ἐποίησας ποιεω do; make σύ συ you κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine τὰ ο the θαυμάσιά θαυμασιος wonderful; wonders σου σου of you; your καὶ και and; even τοῖς ο the διαλογισμοῖς διαλογισμος reasoning; argument σου σου of you; your οὐκ ου not ἔστιν ειμι be τίς τις.1 who?; what? ὁμοιωθήσεταί ομοιοω like; liken σοι σοι you ἀπήγγειλα απαγγελλω report καὶ και and; even ἐλάλησα λαλεω talk; speak ἐπληθύνθησαν πληθυνω multiply ὑπὲρ υπερ over; for ἀριθμόν αριθμος number
39:6 אַךְ־ ʔaḵ- אַךְ only בְּ bᵊ בְּ in צֶ֤לֶם׀ ṣˈelem צֶלֶם image יִֽתְהַלֶּךְ־ yˈiṯhalleḵ- הלך walk אִ֗ישׁ ʔˈîš אִישׁ man אַךְ־ ʔaḵ- אַךְ only הֶ֥בֶל hˌevel הֶבֶל breath יֶהֱמָי֑וּן yehᵉmāyˈûn המה make noise יִ֝צְבֹּ֗ר ˈyiṣbˈōr צבר heap וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not יֵדַ֥ע yēḏˌaʕ ידע know מִי־ mî- מִי who אֹסְפָֽם׃ ʔōsᵊfˈām אסף gather
39:6. multa fecisti tu Domine Deus meus mirabilia tua et cogitationes tuas pro nobis non invenio ordinem coram te si narrare voluero et numerare plura sunt quam ut narrari queantThou hast multiplied thy wonderful works, O Lord my God: and in thy thoughts there is no one like to thee. I have declared and I have spoken they are multiplied above number.
39:6. So then, truly man passes by like an image; even so, he is disquieted in vain. He stores up, and he knows not for whom he will gather these things.
39:6. Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up [riches], and knoweth not who shall gather them.
5. Many, O LORD my God, are the wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be set in order unto thee; if I would declare and speak of them, they are more than can be numbered.
39:5 Many, O LORD my God, [are] thy wonderful works [which] thou hast done, and thy thoughts [which are] to us- ward: they cannot be reckoned up in order unto thee: [if] I would declare and speak [of them], they are more than can be numbered:
39:6 Много соделал Ты, Господи, Боже мой: о чудесах и помышлениях Твоих о нас кто уподобится Тебе! хотел бы я проповедовать и говорить, но они превышают число.
39:6
πολλὰ πολυς much; many
ἐποίησας ποιεω do; make
σύ συ you
κύριε κυριος lord; master
ὁ ο the
θεός θεος God
μου μου of me; mine
τὰ ο the
θαυμάσιά θαυμασιος wonderful; wonders
σου σου of you; your
καὶ και and; even
τοῖς ο the
διαλογισμοῖς διαλογισμος reasoning; argument
σου σου of you; your
οὐκ ου not
ἔστιν ειμι be
τίς τις.1 who?; what?
ὁμοιωθήσεταί ομοιοω like; liken
σοι σοι you
ἀπήγγειλα απαγγελλω report
καὶ και and; even
ἐλάλησα λαλεω talk; speak
ἐπληθύνθησαν πληθυνω multiply
ὑπὲρ υπερ over; for
ἀριθμόν αριθμος number
39:6
אַךְ־ ʔaḵ- אַךְ only
בְּ bᵊ בְּ in
צֶ֤לֶם׀ ṣˈelem צֶלֶם image
יִֽתְהַלֶּךְ־ yˈiṯhalleḵ- הלך walk
אִ֗ישׁ ʔˈîš אִישׁ man
אַךְ־ ʔaḵ- אַךְ only
הֶ֥בֶל hˌevel הֶבֶל breath
יֶהֱמָי֑וּן yehᵉmāyˈûn המה make noise
יִ֝צְבֹּ֗ר ˈyiṣbˈōr צבר heap
וְֽ wᵊˈ וְ and
לֹא־ lō- לֹא not
יֵדַ֥ע yēḏˌaʕ ידע know
מִי־ mî- מִי who
אֹסְפָֽם׃ ʔōsᵊfˈām אסף gather
39:6. multa fecisti tu Domine Deus meus mirabilia tua et cogitationes tuas pro nobis non invenio ordinem coram te si narrare voluero et numerare plura sunt quam ut narrari queant
Thou hast multiplied thy wonderful works, O Lord my God: and in thy thoughts there is no one like to thee. I have declared and I have spoken they are multiplied above number.
39:6. So then, truly man passes by like an image; even so, he is disquieted in vain. He stores up, and he knows not for whom he will gather these things.
39:6. Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up [riches], and knoweth not who shall gather them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ 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
6. Господь свои милости проявляет над людьми во множестве чудесных дел. Он творит и творил их, как в жизни Давида, так и среди евреев в таком количестве, что их невозможно и пересчитать. Дела Божии человеческим разумом необъяснимы, они выше его ограниченного понимания, и никто из людей не в состоянии своей мыслью, своим разумом представить ту степень любви и количество милости, какую Он изливает на человека.
Adam Clarke: Commentary on the Bible - 1831
40:6: Sacrifice and offering - The apostle, Heb 10:5, etc., quoting this and the two following verses, says, When he (the Messiah) cometh into the world - was about to be incarnated, He saith - to God the Father, Sacrifice and offering thou wouldst not - it was never thy will and design that the sacrifices under thy own law should be considered as making atonement for sin; they were only designed to point out my incarnation and consequent sacrificial death: and therefore a body hast thou prepared me, by a miraculous conception in the womb of a virgin; according to thy word, The seed of the woman shall bruise the head of the serpent.
A body hast thou prepared me - The quotation of this and the two following verses by the apostle, Heb 10:5, etc., is taken from the Septuagint, with scarcely any variety of reading: but, although the general meaning is the same, they are widely different in verbal expression in the Hebrew. David's words are אזנים כרית לי oznayim caritha lli, which we translate, My ears hast thou opened; but they might be more properly rendered, My ears hast thou bored; that is, Thou hast made me thy servant for ever, to dwell in thine own house: for the allusion is evidently to the custom mentioned Exo 21:2, etc.: "If thou buy a Hebrew servant, six years he shall serve, and in the seventh he shall go out free: but if the servant shall positively say, I love my master, etc., I will not go out free; then his master shall bring him to the doorpost, and shall bore his ear through with an awl, and he shall serve him for ever."
But how is it possible that the Septuagint and the apostle should take a meaning so totally different from the sense of the Hebrew? Dr. Kennicott has a very ingenious conjecture here: he supposes that the Septuagint and apostle express the meaning of the words as they stood in the copy from which the Greek translation was made; and that the present Hebrew text is corrupted in the word אזנים oznayim, ears, which has been written through carelessness for אז גוה az gevah, Then, a Body The first syllable, אז az, Then, is the same in both; and the latter, Myn, which, joined to אז makes אזנים oznayim, might have been easily mistaken for גוה gevah, Body; נ nun being very like ג gimel; י yod like ו vau; and h he like final ם mem; especially if the line on which the letters were written in the MS. happened to be blacker than ordinary, which has often been a cause of mistake, it might then have been easily taken for the under-stroke of the mem, and thus give rise to a corrupt reading; add to this, the root כרה carah signifies as well to prepare, as to open, bore, etc. On this supposition the ancient copy translated by the Septuagint, and followed by the apostle, must have read the text thus: אז גוה כרית לי az gevah charitha lli; Σωμα δε κατηρτισω μοι· Then a body thou hast prepared me: thus the Hebrew text, the version of the Septuagint, and the apostle, will agree in what is known to be an indisputable fact in Christianity; namely, that Christ was incarnated for the sin of the world.
The Ethiopic has nearly the same reading: the Arabic has both, "A body hast thou prepared me, and mine ears thou hast opened." But the Syriac, the Chaldee, and the Vulgate, agree with the present Hebrew text; and none of the MSS. collated by Kennicott and De Rossi have any various reading on the disputed words.
It is remarkable, that all the offerings and sacrifices which were considered to be of an atoning or cleansing nature, offered under the law, are here enumerated by the psalmist and the apostle, to show that none of them, nor all of them, could take away sin; and that the grand sacrifice of Christ was that alone which could do it.
Four kinds are here specified, both by the psalmist and the apostle: viz. Sacrifice, זבח zebach, θυσια; Offering, מנחה minchah, προσφορα; Burnt-Offering, עולה olah, ὁλοκαυτωμα; Sin-Offering, חטאה chataah, περι ἁμαρτιας. Of all these we may say, with the apostle, it was impossible that the blood of bulls and goats, etc. should take away sin.
Thou hast had no pleasure - Thou couldst never be pleased with the victims under the law; thou couldst never consider them as atonements for sin, as they could never satisfy thy justice, nor make thy law honorable.
Albert Barnes: Notes on the Bible - 1834
40:6: Sacrifice and offering - The first of the words used here - זבח zebach - means properly a bloody-offering; the other - מנחה minchā h - an offering without blood, as a thank-offering. See the notes at Isa 1:11. The four words employed in this verse - sacrifice, offering, burnt-offering, sin-offering - embrace all the species of sacrifice and offerings known among the Hebrews; and the idea here is, that such offering as they were accustomed to offer was required of him who is here referred to. A higher service was needed.
Thou didst not desire - The word here rendered desire means to incline to, to be favorably disposed, as in reference to doing anything; that is, to will, to desire, to please. The meaning here is, that he did not will this or wish it; he would not be pleased with it in comparison with obedience, or as a substitute for obedience. He preferred obedience to any external rites and forms; to all the rites and forms of religion prescribed by the law. They were of no value without obedience; they could not be substituted in the place of obedience. This sentiment often occurs in the Old Testament, showing that the design of all the rites then prescribed was to bring men to obedience, and that they were of no value without obedience. See the notes at Isa 1:10-20; compare Sa1 15:22; Psa 51:16-17; Hos 6:6; see also the notes at Heb 10:5.
Mine ears hast thou opened - Margin: "digged." The Hebrew word - כרה kâ râ h - means "to dig;" as, to dig a well, Gen 26:25; to dig a sepulchre, Gen 50:5. As used here this would properly mean, "mine ears hast thou digged out;" that is, thou hast so opened them that there is a communication with the seat of hearing; or, in other words, thou hast caused me to hear this truth, or hast Rev_ealed it to me. Compare Isa 50:5, "The Lord God hath opened mine ear, and I was not rebellious." The meaning here would be, that the ear had been opened, so that it was quick to hear. An indisposition to obey the will of God is often expressed by the fact that the ears are "stopped:" Zac 7:11; Psa 58:4-5; Pro 21:13. There is manifestly no allusion here, though that has been supposed by many to be the reference, to the custom of boring through the ear of a servant with an awl, as a sign that he was willing to remain with his master: Exo 21:6; Deu 15:17. In that case the outer circle, or rim of the ear was "bored through" with an awl; here the idea is that of "hollowinq out," digging, excavating, that is, of making a passage "through," so that one could hear; not the mere piercing of the outer ear. The essential idea is, that this truth had been communicated to him - that God preferred obedience to sacrifice; and that he had been made attentive to that truth, "as if" he had been before deaf, and his ears had been opened. The principal difficulty in the passage relates to its application in the Epistle to the Hebrews, Heb 10:5. That difficulty arises from the fact that the Septuagint translates the phrase here by the words "a body hast thou prepared me;" and that the author of the Epistle to the Hebrews founds an argument on that translation, with reference to the work of the Messiah. On this point, see the notes at Heb 10:5. It is perhaps not now possible to explain this difficulty in a way that will be entirely satisfactory.
burnt-offering - See the notes at Isa 1:11. The uniqueness of this offering was that it was consumed by fire.
And sin-offering - sin-offering was an offering or sacrifice made specifically for sin, with a view to expiate either sin in general, or some specific act of sin. In the Mosaic law there are two kinds of these offerings prescribed; "trespass-offerings," or offerings for guilt or fault, denoted by the word אשׁם 'â shâ m; and sin-offering, denoted by the word used here. They are offerings which were consumed by fire, Lev. 5:1-19; Lev 6:1-7; Lev 14:10. But the essential "idea" was that they were for "sin," or for some act of guilt. In a general sense, this was true of all bloody offerings or sacrifices; but in these cases the attention of the worshipper was turned particularly to the fact of sin or transgression.
Thou hast not required - That is, thou hast not required them as compared with obedience; in other words, thou hast preferred the latter. These offerings would not meet the case. More was necessary to be done than was implied in these sacrifices. They would not expiate sin; they would not remove guilt; they would not give the conscience peace. A higher work, a work implied in an act of "obedience" of the most exalted kind, was demanded in order to accomplish the work to be done. Compare Psa 51:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:6: Sacrifice: Psa 50:8, Psa 51:16; Sa1 15:22; Isa 1:11, Isa 66:3; Jer 7:21-23; Hos 6:6; Mat 9:13; Mat 12:7; Heb 10:5-12
mine ears: Exo 21:6; Job 33:16; Isa 50:4, Isa 50:5
opened: Heb. digged
Geneva 1599
40:6 Sacrifice and offering thou didst not desire; (f) mine ears hast thou opened: burnt offering and sin offering hast thou not required.
(f) You have opened my ears to understand the spiritual meaning of the sacrifices: and here David esteems the ceremonies of the law as nothing in respect to the spiritual service.
John Gill
40:6 Sacrifice and offering thou didst not desire,.... These were desired, willed, and appointed by God, and that very early, even from the times of our first parents; and, when performed aright, were acceptable to God, quite down to the times of the Messiah: indeed, when offered without faith in Christ, and with a wicked mind, to merit any thing at the hand of God, they were always abominable to him; and he likewise ever preferred love to himself, and of the neighbour, obedience to the commands of the moral law, and works of mercy to men, before all the sacrifices of the ceremonial law, 1Kings 15:22; nor were these ever in such esteem with him as the sacrifices of a broken and contrite heart, or of praise and thanksgiving, Ps 51:16; nor were they ever regarded by him but as they respected Christ; nor were they ever designed to cleanse from sin, and take it away, but to lead to the propitiatory sacrifice of Christ: but none of these senses have place here: the meaning of the words is, that it was not the will of God, at the time this passage refers to, that legal sacrifices should continue any longer; and that they should not be offered up, even by good men, in the best manner, and to the best ends and purposes; the time being come that a better sacrifice should be offered, which was the sum and substance of them, and was prefigured by them;
mine ears hast thou opened; or "dug", or "bored" (m); in allusion, as is thought by many, to Ex 21:6; though the phrase rather signifies the formation and excavation of the ear; or the preparing and fitting it for its use; that is, to hearken to the will of his heavenly Father, to become man, offer himself a sacrifice, and suffer and die in the room of his people; to which he became obedient, taking upon him the form of a servant, when found in fashion as a man; and was obedient unto death, even the death of the cross; see Is 50:4; in Heb 10:5, the words are rendered as by the Septuagint, "but a body hast thou prepared me"; and with it the Arabic and Ethiopic versions agree; and so Apollinarius,
"flesh of mortal generation;''
a part of the body being put for the whole; and which, indeed, is supposed: for unless a body had been prepared for him, his ears could not have been opened; and it was in the body, in human nature, that he was the obedient servant; and this is to be understood, not only of a preparation of this body, in the purposes, counsel, and covenant of God; but chiefly of the formation of it in the womb of the virgin, where it was curiously wrought and prepared by the Holy, Ghost, that he might have something to offer, and in it become, as he did, an offering and a sacrifice to God, of a sweet smelling savour;
burnt offering and sin offering hast thou not required; any longer; this body being prepared for the Messiah to be offered up in.
(m) "fodisti", Pagninus, Montanus, Vatablus, Gejerus, Michaelis; "perfodisti", Tigurine version, Musculus, Junius & Tremellius, Piscator; "perforasti", Cocceius.
John Wesley
40:6 Sacrifice - These and the following words, may in an improper sense belong to the time of David; when God might be said, not to desire or require legal sacrifices comparatively. Thou didst desire obedience rather than sacrifices, but in a proper sense, they belong only to the person and times of the Messiah, and so the sense is, God did not desire or require them, for the satisfaction of his own justice, and the expiation of mens sins, which could not possibly be done by the blood of bulls or goats, but only by the blood of Christ, which was typified by them, and which Christ came into the world to shed, in pursuance of his father's will, as it here follows, Ps 40:7-8. So here is a prediction concerning the cessation of the legal sacrifice, and the substitution of a better instead of them. Opened - Heb. bored. I have devoted myself to thy perpetual service, and thou hast accepted of me as such, and signified so much by the boring of mine ears, according to the law and custom in that case, Ex 21:5-6. The seventy Jewish interpreters, whom the apostle follows, Heb 10:5, translate these words, a body hast thou prepared me.
Robert Jamieson, A. R. Fausset and David Brown
40:6 In Paul's view this passage has more meaning than the mere expression of grateful devotion to God's service. He represents Christ as declaring that the sacrifices, whether vegetable or animal, general or special expiatory offerings, would not avail to meet the demands of God's law, and that He had come to render the required satisfaction, which he states was effected by "the offering of the body of Christ" [Heb 10:10], for that is the "will of God" which Christ came to fulfil or do, in order to effect man's redemption. We thus see that the contrast to the unsatisfactory character assigned the Old Testament offerings in Ps 40:6 is found in the compliance with God's law (compare Ps 40:7-8). Of course, as Paul and other New Testament writers explain Christ's work, it consisted in more than being made under the law or obeying its precepts. It required an "obedience unto death" [Phil 2:8], and that is the compliance here chiefly intended, and which makes the contrast with Ps 40:6 clear.
mine ears hast thou opened--Whether allusion is made to the custom of boring a servant's ear, in token of voluntary and perpetual enslavement (Ex 21:6), or that the opening of the ear, as in Is 48:8; Is 50:5 (though by a different word in Hebrew) denotes obedience by the common figure of hearing for obeying, it is evident that the clause is designed to express a devotion to God's will as avowed more fully in Ps 40:8, and already explained. Paul, however, uses the words, "a body hast thou prepared me" [Heb 10:5], which are found in the Septuagint in the place of the words, "mine ears hast thou opened." He does not lay any stress on this clause, and his argument is complete without it. It is, perhaps, to be regarded rather as an interpretation or free translation by the Septuagint, than either an addition or attempt at verbal translation. The Septuagint translators may have had reference to Christ's vicarious sufferings as taught in other Scriptures, as in Is 53:4-11; at all events, the sense is substantially the same, as a body was essential to the required obedience (compare Rom 7:4; 1Pet 2:24).
39:739:7: ընդ զոհս եւ ընդ պատարագս ո՛չ հաճեցար, լսելիս հաստատեցեր ինձ. զողջակէզս եւ զվասն մեղացն ո՛չ խնդրեցեր։
7 Զոհերն ու ընծաները հաճելի չեղան քեզ, ինձ լսողութիւն տուիր եւ ողջակէզ ու մեղայագին չպահանջեցիր:
6 Զոհի ու ընծայի չհաւնեցար, Հապա իմ ականջներս բացիր։Ողջակէզ ու մեղքի պատարագ չպահանջեցիր։
Ընդ զոհս եւ ընդ պատարագս ոչ հաճեցար, լսելիս հաստատեցեր ինձ. զողջակէզս եւ զվասն մեղացն ոչ խնդրեցեր:

39:7: ընդ զոհս եւ ընդ պատարագս ո՛չ հաճեցար, լսելիս հաստատեցեր ինձ. զողջակէզս եւ զվասն մեղացն ո՛չ խնդրեցեր։
7 Զոհերն ու ընծաները հաճելի չեղան քեզ, ինձ լսողութիւն տուիր եւ ողջակէզ ու մեղայագին չպահանջեցիր:
6 Զոհի ու ընծայի չհաւնեցար, Հապա իմ ականջներս բացիր։Ողջակէզ ու մեղքի պատարագ չպահանջեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
39:639:7 Жертвы и приношения Ты не восхотел; Ты открыл мне уши {Открыл мне уши по переводу 70-ти: уготовил мне тело.}; всесожжения и жертвы за грех Ты не потребовал.
39:7 θυσίαν θυσια immolation; sacrifice καὶ και and; even προσφορὰν προσφορα offering οὐκ ου not ἠθέλησας θελω determine; will ὠτία ωτιον ear δὲ δε though; while κατηρτίσω καταρτιζω repair; outfit μοι μοι me ὁλοκαύτωμα ολοκαυτωμα whole offering καὶ και and; even περὶ περι about; around ἁμαρτίας αμαρτια sin; fault οὐκ ου not ᾔτησας αιτεω ask
39:7 וְ wᵊ וְ and עַתָּ֣ה ʕattˈā עַתָּה now מַה־ mah- מָה what קִּוִּ֣יתִי qqiwwˈîṯî קוה wait for אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord תֹּ֝וחַלְתִּ֗י ˈtôḥaltˈî תֹּוחֶלֶת hope לְךָ֣ lᵊḵˈā לְ to הִֽיא׃ hˈî הִיא she
39:7. victima et oblatione non indiges aures fodisti mihi holocaustum et pro peccato non petistiSacrifice and oblation thou didst not desire; but thou hast pierced ears for me. Burnt offering and sin offering thou didst not require:
39:7. And now, what is it that awaits me? Is it not the Lord? And my substance is with you.
39:7. And now, Lord, what wait I for? my hope [is] in thee.
6. Sacrifice and offering thou hast no delight in; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
39:6 Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required:
39:7 Жертвы и приношения Ты не восхотел; Ты открыл мне уши {Открыл мне уши по переводу 70-ти: уготовил мне тело.}; всесожжения и жертвы за грех Ты не потребовал.
39:7
θυσίαν θυσια immolation; sacrifice
καὶ και and; even
προσφορὰν προσφορα offering
οὐκ ου not
ἠθέλησας θελω determine; will
ὠτία ωτιον ear
δὲ δε though; while
κατηρτίσω καταρτιζω repair; outfit
μοι μοι me
ὁλοκαύτωμα ολοκαυτωμα whole offering
καὶ και and; even
περὶ περι about; around
ἁμαρτίας αμαρτια sin; fault
οὐκ ου not
ᾔτησας αιτεω ask
39:7
וְ wᵊ וְ and
עַתָּ֣ה ʕattˈā עַתָּה now
מַה־ mah- מָה what
קִּוִּ֣יתִי qqiwwˈîṯî קוה wait for
אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord
תֹּ֝וחַלְתִּ֗י ˈtôḥaltˈî תֹּוחֶלֶת hope
לְךָ֣ lᵊḵˈā לְ to
הִֽיא׃ hˈî הִיא she
39:7. victima et oblatione non indiges aures fodisti mihi holocaustum et pro peccato non petisti
Sacrifice and oblation thou didst not desire; but thou hast pierced ears for me. Burnt offering and sin offering thou didst not require:
39:7. And now, what is it that awaits me? Is it not the Lord? And my substance is with you.
39:7. And now, Lord, what wait I for? my hope [is] in thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7:-9. Также непонятно для человека, что Бог не требовал от Давида соблюдения обрядового Моисеева закона; Он не требовал от него ни жертвы (кровавой) и приношений (бескровных), ни всесожжений (мирных), ни жертвы о грехе, но в замен этого "открыл мне уши". Это указывает на обычай евреев прокалывать уши тому иудейскому рабу, который при окончании субботнего года изъявлял желание остаться у прежнего господина. Означенное выражение указывает на добровольное посвящение всего себя служению Богу, каковое посвящение выше обрядового жертвоприношения. У 7:0-ти: "уготовал мне тело" (swma), т. е. сделал мне тело, потребовал от Давида не служения Себе в обрядах закона, а служения всем своим телом, всем своим существом - мыслями, чувствами и поступками. Слово swma означает человека с душой и телом. Оба выражения - еврейское и греческое, - означают таким образом одно и тоже.

Таким временем, когда Бог не вменял во грех Давиду непринесения им жертв, было время бегства его от Саула в Секелаг (ср. Пс XV). На этот призыв Бога о служении Ему всем существом своим Давид отозвался с радостным чувством: "тогда я сказал: вот я иду". Об этом послушании "писано в свитке книжном", в свитке книги закона, которым эта послушание налагалось на человека Богом, как внешнее требование и повеление. Для Давида же это послушание являлось не только внешним требованием закона, но и внутренним влечением его духа, ("я желаю исполнять волю Твою"); в своей деятельности и жизни он всегда руководится этим послушанием - "закон Твой у меня в сердце", он составляет неотъемлемое внутреннее достояние, которое не может оставаться не выраженным во вне.

Замена жертвоприношений по отношению к Давиду служением Богу мыслями и поступками указывала, что для Бога ценны не самые предметы приношения, а для человека благотворен не самый процесс совершения обряда, но то возвышенное, внутреннее настроение приносящего, которое должно вызываться пониманием смысла идейной стороны внешнего действия.

Этим фактом невменения Давиду во грех несоблюдения обрядовой стороны закона и замены последней другим видом служения Богу уже предуказывалось, что самый закон имеет не непреложное, вечное значение, но временное, которое должно быть заменено высшим, чем обряды, видом Богослужения. С пришествием Мессии это и совершилось: закон Моисеев потерял свое обязательное значение и заменился служением Богу "духом и истиною" (Ин IV:23). Как указание на отмену ветхозаветного закона это место выясняется и в посл. Ап. Павла к Евр (X:5-10).

В самом содержании псалма есть ясное указание на его мессианский смысл. В 8: ст. Давид говорит, что "в свитке книжном написано о мне". Если разуметь здесь только Давида, то ни в одном месте свящ. книг о нем нет такого пророчества. Между тем, еще в кн. Быт говорилось о Семени жены, настолько сильном и чистом, что Оно сотрет главу змия, уничтожит его власть над миром.

В последующих откровениях это Семя жены было обрисовано еще полнее: Он - пророк, подобный Моисею, великий Потомок Давида, Богочеловек. И только к последнему с буквальной точностью могут быть приложены слова, что он всегда носил закон "в сердце", всегда был верен Богу.

Личность Давида в данном случае была прообразовательной: его искреннее влечение к Богу, жажда посвящения себя на полное Ему служение и постоянное стремление к неуклонному следованию Его закону, все это нашло полное и точное осуществление в служении Мессии - Христа, семени Давида по плоти.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required. 7 Then said I, Lo, I come: in the volume of the book it is written of me, 8 I delight to do thy will, O my God: yea, thy law is within my heart. 9 I have preached righteousness in the great congregation: lo, I have not refrained my lips, O LORD, thou knowest. 10 I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation.
The psalmist, being struck with amazement at the wonderful works that God had done for his people, is strangely carried out here to foretel that work of wonder which excels all the rest and is the foundation and fountain of all, that of our redemption by our Lord Jesus Christ. God's thoughts, which were to us-ward concerning that work, were the most curious, the most copious, the most gracious, and therefore to be most admired. This paragraph is quoted by the apostle (Heb. x. 5, &c.) and applied to Christ and his undertaking for us. As in the institutions, so in the devotions, of the Old Testament saints were aware of; and, when the apostle would show us the Redeemer's voluntary undertaking of his work, he does not fetch his account out of the book of God's secret counsels, which belong not to us, but from the things revealed. Observe,
I. The utter insufficiency of the legal sacrifices to atone for sin in order to our peace with God and our happiness in him: Sacrifice and offering thou didst not desire; thou wouldst not have the Redeemer to offer them. Something he must have to offer, but not these (Heb. viii. 3); therefore he must not be of the house of Aaron, Heb. vii. 14. Or, In the days of the Messiah burnt-offering and sin-offering will be no longer required, but all those ceremonial institutions will be abolished. But that is not all: even while the law concerning them was in full force it might be said, God did not desire them, nor accept them, for their own sake. They could not take away the guilt of sin by satisfying God's justice. The life of a sheep, which is so much inferior in value to that of a man (Matt. xii. 12), could not pretend to be an equivalent, much less an expedient to preserve the honour of God's government and laws and repair the injury done to that honour by the sin of man. They could not take away the terror of sin by pacifying the conscience, nor the power of sin by sanctifying the nature; it was impossible, Heb. ix. 9; x. 1-4. What there was in them that was valuable resulted from their reference to Jesus Christ, of whom they were types--shadows indeed, but shadows of good things to come, and trials of the faith and obedience of God's people, of their obedience of God's people, of their obedience to the law and their faith in the gospel. But the substance must come, which is Christ, who must bring that glory to God and that grace to man which it was impossible those sacrifices should ever do.
II. The designation of our Lord Jesus to the work and office of Mediator: My ears hast thou opened. God the Father disposed him to the undertaking (Isa. l. 5, 6) and then obliged him to go through with it. My ear hast thou digged. It is supposed to allude to the law and custom of binding servants to serve for ever by boring their ear to the doorpost; see Exod. xxi. 6. Our Lord Jesus was so in love with his undertaking that he would not go out free from it, and therefore engaged to persevere for ever in it; and for this reason he is able to save us to the uttermost, because he has engaged to serve his Father to the uttermost, who upholds him in it, Isa. xlii. 1.
III. His own voluntary consent to this undertaking: "Then said I, Lo, I come; then, when sacrifice and offering would not do, rather than the work should be undone; I said, Lo, I come, to enter the lists with the powers of darkness, and to advance the interests of God's glory and kingdom." This intimates three things:-- 1. That he freely offered himself to this service, to which he was under no obligation at all prior to his own voluntary engagement. It was no sooner proposed to him than, with the greatest cheerfulness, he consented to it, and was wonderfully well pleased with the undertaking. Had he not been perfectly voluntary in it, he could not have been a surety, he could not have been a sacrifice; for it is by this will (this animus offerentis--mind of the offerer) that we are sanctified, Heb. x. 10. 2. That he firmly obliged himself to it: "I come; I promise to come in the fulness of time." And therefore the apostle says, "It was when he came into the world that he had an actual regard to this promise, by which he had engaged his heart to approach unto God." He thus entered into bonds, not only to show the greatness of his love, but because he was to have the honour of his undertaking before he had fully performed it. Though the price was not paid, it was secured to be paid, so that he was the Lamb slain from the foundation of the world. 3. That he frankly owned himself engaged: He said, Lo, I come, said it all along to the Old Testament saints, who therefore knew him by the title of ho erchomenos--He that should come. This word was the foundation on which they built their faith and hope, and which they looked and longed for the accomplishment of.
IV. The reason why he came, in pursuance of his undertaking--because in the volume of the book it was written of him, 1. In the close rolls of the divine decree and counsel; there it was written that his ear was opened, and he said, Lo, I come; there the covenant of redemption was recorded, the counsel of redemption was recorded, the counsel of peace between the Father and the Son; and to that he had an eye in all he did, the commandment he received of his Father. 2. In the letters patent of the Old Testament. Moses and all the prophets testified of him; in all the volumes of that book something or other was written of him, which he had an eye to, that all might be accomplished, John xix. 28.
V. The pleasure he took in his undertaking. Having freely offered himself to it, he did not fail, nor was discouraged, but proceeded with all possible satisfaction to himself (v. 8, 9): I delight to do thy will, O my God! It was to Christ his me at and drink to go on with the work appointed to him (John iv. 34); and the reason here given is, Thy law is within my heart; it is written there, it rules there. It is meant of the law concerning the work and office of the Mediator, what he was to do and suffer; this law was dear to him and had an influence upon him in his whole undertaking. Note, When the law of God is written in our hearts our duty will be our delight.
VI. The publication of the gospel to the children of men, even in the great congregation, v. 9, 10. The same that as a priest wrought out redemption for us, as a prophet, by his own preaching first, then by his apostles, and still by his word and Spirit, makes it know to us. The great salvation began to be spoken by the Lord, Heb. ii. 3. It is the gospel of Christ that is preached to all nations. Observe, 1. What it is that is preached: It is righteousness (v. 9), God's righteousness (v. 10), the everlasting righteousness which Christ has brought in (Dan. ix. 24); compare Rom. i. 16, 17. It is God's faithfulness to his promise, and the salvation which had long been looked for. It is God's lovingkindness and his truth, his mercy according to his word. Note, In the work of our redemption we ought to take notice how brightly all the divine attributions shine, and give to God the praise of each of them. 2. To whom it is preached--to the great congregation, v. 9 and again v. 10. When Christ was here on earth he preached to multitudes, thousands at a time. The gospel was preached both to Jews and Gentiles, to great congregations of both. Solemn religious assemblies are a divine institution, and in them the glory of God, in the face of Christ, ought to be both praised to the glory of God and preached for the edification of men. 3. How it is preached--freely and openly: I have not refrained my lips; I have not hid it; I have not concealed it. This intimates that whoever undertook to preach the gospel of Christ would be in great temptation to hide it and conceal it, because it must be preached with great contention and in the face of great opposition; but Christ himself, and those whom he called to that work, set their faces as a flint (Isa. l. 7) and were wonderfully carried on in it. It is well for us that they were so, for by this means our eyes come to see this joyful light and our ears to hear this joyful sound, which otherwise we might for ever have perished in ignorance of.
Adam Clarke: Commentary on the Bible - 1831
40:7: In the volume of the book - במגלת ספר bimegillath sepher, "in the roll of the book." Anciently, books were written on skins, and rolled up. Among the Romans, these were called volumina, from volvo, I roll; and the Pentateuch in the Jewish synagogues is still written in this way. There are two wooden rollers; on one they roll on, on the other they roll off, as they proceed in reading. One now lying before me, written on vellum, is two feet two inches in breadth and one hundred and two feet long. To roll and unroll such a MS. was no easy task, and to be managed must lie flat on a table. This contains the Pentateuch only, and is without points, or any other Masoretic distinction. The book mentioned here must be the Pentateuch, or five books of Moses; for, in David's time no other part of Divine revelation had been committed to writing. This whole book speaks about Christ, and his accomplishing the will of God, not only in "the seed of the woman shall bruise the head of the serpent," and "in thy seed shall all the nations of the earth be blessed;" but in all the sacrifices and sacrificial rites mentioned in the law.
Albert Barnes: Notes on the Bible - 1834
40:7: Then said I - In Heb 10:7, the apostle applies this to the Messiah. See the notes at that verse. This is the most simple and satisfactory interpretation of the passage. The word "then" in this verse means, "since this is the case;" or, "things being thus." It does not refer to time, but to the condition of things. "Since it was certain that the work needful to be done could not be accomplished by bloody offerings - the sacrifice of animals - under these circumstances I said;" that is, I resolved or purposed to come.
Lo, I come - It is difficult to see how this could be applied to David; it is easy to see how it could be applied to the Messiah. When all bloody offerings under the law - all the sacrifices which men could make - did not avail to put away sin, it was true of the Messiah that he came into the world to perform a higher work that would meet the case - a lofty work of obedience, extending even unto death, Phi 2:8. This is precisely the use which the apostle makes of the passage in Heb 10:7, and this is clearly the most obvious meaning. It is in no sense applicable to David; it is fully applicable to the Messiah.
In the volume of the book - literally, "in the roll of the book." See the notes at Luk 4:17. The phrase would most naturally denote the "scroll of the law;" but it might include any volume or roll where a record or prophecy was made. In a large sense it would embrace all that had been written at the command of God at the time when this was supposed to be spoken. That is, as spoken by the Messiah, it would include all the books of the Old Testament. See the notes at Heb 10:7.
It is written of me - It is recorded; or, there is a record made of me; to wit, in this respect, that his great delight would be to do the will of God. The proper interpretation of this expression must he, that there must be some record to be found in the "book" or" volume" referred to, which was designed to describe him in this respect, or which had an original reference to him. The meaning is not that there was a general record on the point of obedience which might be applied to him as well as to others, but that the record was intended to be applied to him, and to describe his character. This is one of the passages in the Psalms which cannot with any propriety be applied to David himself. There was no such antecedent record in regard to him; no statement in any "book" or "volume" that this would be his character. There is no promise - no intimation - in any of the books of Scripture written before the time of David that he would come to do the will of God with a view to effect that which could not be done by the sacrifices and offerings under the law.
The reference of the language, therefore, must be to the Messiah - to some place where it is represented or affirmed that he would come to accomplish by his obedience what could not be done by the sacrifices and oblations made under the law. Thus understood, and regarded as the language of the Messiah himself, the reference might be to all the books of the Old Testament (for all were completed before he came), and not merely to those which had been written in the time of David. But still, it is true that no such declaration, in so many words, can now be found in any of those books; and the meaning must be that this was the language which was everywhere implied respecting the Messiah; that this was the substance of the description given of him; that this characterized his work as predicted there; to wit, that when all sacrifices and offerings under the law failed; when they had all shown that they were not efficacious to put away sin, One would come to perform some higher work that would be effectual in putting away transgression, and that this work might, in the highest sense, be described as "obedience," or as "doing the will of God." This was true. The language and the institutions of the Old Testament contemplated him as the One who only could put away sin. The entire spirit of the Mosaic economy supposed that a Saviour would come to do the will of God by making an atonement for the sin of the world. The meaning then is, "I come to do thy will in making an atonement, for no other offering would expiate sin; that I would do this, is the language of the Scriptures in predicting my coming, and of the whole spirit and design of the ancient dispensation."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:7: Lo: Heb 10:7-9
in the: Gen 3:15; Luk 24:27, Luk 24:44; Joh 5:39; Act 10:43; Co1 15:3, Co1 15:4; Pe1 1:10, Pe1 1:11; Rev 19:10
Carl Friedrich Keil and Franz Delitzsch
40:7
The connection of the thoughts is clear: great and manifold are the proofs of Thy loving-kindness, how am I to render thanks to Thee for them? To this question he first of all gives a negative answer: God delights not in outward sacrifices. The sacrifices are named in a twofold way: (a) according to the material of which they consist, viz., זבח, the animal sacrifice, and מנחה, the meal or meat offering (including the נסך, the wine or drink offering, which is the inalienable accessory of the accompanying mincha); (b) according to their purpose, in accordance with which they bring about either the turning towards one of the good pleasure of God, as more especially in the case of the עולה, or, as more especially in the case of the הטּאת (in this passage חטאה), the turning away of the divine displeasure. The fact of the זבח and עולה standing first, has, moreover, its special reason in the fact that זבח specially designates the shelamı̂m offerings, and to the province of these latter belongs the thank-offering proper, viz., the tôda-shelamı̂m offering; and that עולה as the sacrifice of adoration (προσευχή), which is also always a general thanksgiving (εὐχαριστία), is most natural, side by side with the shalemim, to him who gives thanks. When it is said of God, that He does not delight in and desire such non-personal sacrifices, there is as little intention as in Jer 7:22 (cf. Amos 5:21.) of saying that the sacrificial Tra is not of divine origin, but that the true, essential will of God is not directed to such sacrifices.
Between these synonymous utterances in Ps 40:7 and Ps 40:7 stands the clause אזנים כּרית לּי. In connection with this position it is natural, with Rosenmller, Gesenius, De Wette, and Stier, to explain it "ears hast Thou pierced for me" = this hast Thou engraven upon my mind as a revelation, this disclosure hast Thou imparted to me. But, although כּרה, to dig, is even admissible in the sense of digging through, piercing (vid., on Ps 22:17), there are two considerations against this interpretation, viz.: (1) that then one would rather look for אזן instead of אזנים after the analogy of the phrases גּלה אזן, חעיר אזן, and פּתח אזן, since the inner sense, in which the external organs of sense, with their functions, have their basis of unity, is commonly denoted by the use of the singular; (2) that according to the syntax, חפצתּ, כּרית, and שׁאלתּ are all placed on the same level. Thus, therefore, it is with this very אזנים כרית לי that the answer is intended, in its positive form, to begin; and the primary passage, 1Kings 15:22, favours this view: "Hath Jahve delight in whole burnt-offerings and sacrifices as in one's obeying the voice of Jahve? Behold, to obey is better than sacrifice, to attend better than the fat of rams!" The assertion of David is the echo of this assertion of Samuel, by which the sentence of death was pronounced upon the kingship of Saul, and consequently the way of that which is well-pleasing to God was traced out for the future kingship of David. God - says David - desires not outward sacrifices, but obedience; ears hath He digged for me, i.e., formed the sense of hearing, bestowed the faculty of hearing, and given therewith the instruction to obey.
(Note: There is a similar expression in the Tamul Kural, Graul's translation, S. 63, No. 418: "An ear, that was not hollowed out by hearing, has, even if hearing, the manner of not hearing." The "hollowing out" meaning in this passage an opening of the inward sense of hearing by instruction.)
The idea is not that God has given him ears in order to hear that disclosure concerning the true will of God (Hupfeld), but, in general, to hear the word of God, and to obey that which is heard. God desires not sacrifices but hearing ears, and consequently the submission of the person himself in willing obedience. To interpret it "Thou hast appropriated me to Thyself לעבד עולם," after Ex 21:6; Deut 15:17, would not be out of harmony with the context; but it is at once shut out by the fact that the word is not אזן, but אזנים. Concerning the generalizing rendering of the lxx, σῶμα δὲ κατηρτίσω μου, following which Apollinaris renders it αὐτὰρ ἐμοί Βροτέης τεκτήναο σάρκα γενέθλης, and the Italic (which is also retained in the Psalterium Romanum), corpus autem perfecisti mihi; vide on Heb 10:5, Commentary, S. 460f. transl. vol. ii. p. 153.
The אז אמרתּי, which follows, now introduces the expression of the obedience, with which he placed himself at the service of God, when he became conscious of what God's special will concerning him was. With reference to the fact that obedience and not sacrifice has become known to him as the will and requirement of God, he has said: "Lo, I come," etc. By the words "Lo, I come," the servant places himself at the call of his master, Num 22:38; 2Kings 19:21. It is not likely that the words בּמגלּת ספר כּתוּב עלי then form a parenthesis, since Ps 40:9 is not a continuation of that "Lo, I come," but a new sentence. We take the Beth, as in Ps 66:13, as the Beth of the accompaniment; the roll of the book is the Tra, and more especially Deuteronomy, written upon skins and rolled up together, which according to the law touching the king (Deut 17:14-20) was to be the vade-mecum of the king of Israel. And עלי cannot, as synonymous with the following בּמעי, signify as much as "written upon my heart," as De Wette and Thenius render it-a meaning which, as Maurer has already correctly replied, עלי obtains elsewhere by means of a conception that is altogether inadmissible in this instance. On the contrary, this preposition here, as in 4Kings 22:13, denotes the object of the contents; for כּתב על signifies to write anything concerning any one, so that he is the subject one has specially in view (e.g., of the judicial decision recorded in writing, Job 13:26). Because Jahve before all else requires obedience to His will, David comes with the document of this will, the Tra, which prescribes to him, as a man, and more especially as the king, the right course of conduct. Thus presenting himself to the God of revelation, he can say in Ps 40:9, that willing obedience to God's Law is his delight, as he then knows that the written Law is written even in his heart, or, as the still stronger expression used here is, in his bowels. The principal form of מעי, does not occur in the Old Testament; it was מעים (from מע, מעה, or even מעי), according to current Jewish pronunciation מעים (which Kimchi explains dual); and the word properly means (vid., on Is 48:19) the soft parts of the body, which even elsewhere, like רחמים, which is synonymous according to its original meaning, appear pre-eminently as the seat of sympathy, but also of fear and of pain. This is the only passage in which it occurs as the locality of a mental acquisition, but also with the associated notion of loving acceptance and cherishing protection (cf. the Syriac phrase סם בגו מעיא, som begau meajo, to shut up in the heart = to love). That the Tra is to be written upon the tables of the heart is even indicated by the Deuteronomion, Deut 6:6, cf. Prov 3:3; Prov 7:3. This reception of the Tra into the inward parts among the people hitherto estranged from God is, according to Jer 31:33, the characteristic of the new covenant. But even in the Old Testament there is among the masses of Israel "a people with My law in their heart" (Is 51:7), and even in the Old Testament, "he who hath the law of his God in his heart" is called righteous (Ps 37:31). As such an one who has the Tra within him, not merely beside him, David presents himself on the way to the throne of God.
Geneva 1599
40:7 (g) Then said I, Lo, I come: in the volume of the book [it is] written of me,
(g) When you had opened my ears and heart, I was ready to obey you, being assured that I was written in the book of your elect for this end.
John Gill
40:7 Then said I,.... As in the council and covenant of peace, when and where he declared his willingness to come into the world, and make satisfaction for the sins of his people; so when the fulness of time was come for his appearance in human nature he repeated the same; for of the time of his coming into the world are these words interpreted, Heb 10:5; when sacrifice and offering God would not have any longer continued, and when a body was prepared him, then he said,
Lo, I come; O Father; as Apollinarius, in his metaphrase, adds; that is, freely, and without compulsion; immediately, at once, without any delay; and he himself, and not another; and this not by change of place, but by assumption of nature; taking the body, or human nature, prepared for him, and uniting it to himself; to which the word "lo" is prefixed as a note of attention and admiration; the incarnation of Christ being a wonderful affair, and of the utmost moment and importance;
in the volume of the book it is written of me; either in the book of divine predestination, in the purposes and decrees of God, Ps 139:16; or in the book of the Scriptures; either in general, Jn 5:39, Lk 24:27; or particularly in the book of the Psalms, Ps 1:1; or rather in the book of the law, the five books of Moses, since these were the only books or volumes that were composed at the writing of this psalm; and it has respect not to Deut 18:15; nor Deut 17:18; nor Ex 21:6; but rather Gen 3:15; and seeing the coming of Christ into the world was not only appointed of God, agreed unto by Christ, but was prophesied of, and penned down in the sacred writings; therefore at the appointed time he came, freely and willingly. This book is called a volume, or roll, alluding to the manner of writing formerly; when what was written was finished, it was rolled about a stick in the manner of a cylinder; and in this form is the book of the law with the Jews to this day; See Gill on Lk 4:17.
John Wesley
40:7 Them - These words literally and truly belong to Christ, and the sense is this; seeing thou requirest a better sacrifice than those of the law, lo, I offer myself to come, and I will in due time come, into the world, as this phrase is explained in divers places of scripture, and particularly Heb 10:5, where this place is expressly applied to Christ. Volume - These two words, volume and book are used of any writing, and both express the same thing. Now this volume of the book is the law of Moses, which is commonly and emphatically called the book, and was made up in the form of a roll or volume, as the Hebrew books generally were. And so this place manifestly points to Christ, concerning whom much is said in the books of Moses.
Robert Jamieson, A. R. Fausset and David Brown
40:7 Then--in such case, without necessarily referring to order of time.
Lo, I come--I am prepared to do, &c.
in the volume of the book--roll of the book. Such rolls, resembling maps, are still used in the synagogues.
written of me--or on me, prescribed to me (4Kings 22:13). The first is the sense adopted by Paul. In either case, the Pentateuch, or law of Moses, is meant, and while it contains much respecting Christ directly, as Gen 3:15; Gen 49:10; Deut 18:15, and, indirectly, in the Levitical ritual, there is nowhere any allusion to David.
39:839:8: Յայնժամ ասացի թէ ահաւասիկ գա՛մ ես, ՚ի գլուխս գրոց գրեալ է վասն իմ։
8 Այն ժամանակ ասացի, թէ՝ «Ահա գալիս եմ ես, գրքի գլուխներում գրուած է իմ մասին:
7 Այն ժամանակ ըսի թէ՝ «Ահա կու գամ ես. Գրքի տոմսի մէջ ինծի համար գրուած է,
Յայնժամ ասացի թէ` Ահաւասիկ գամ ես, ի գլուխս գրոց գրեալ է վասն իմ:

39:8: Յայնժամ ասացի թէ ահաւասիկ գա՛մ ես, ՚ի գլուխս գրոց գրեալ է վասն իմ։
8 Այն ժամանակ ասացի, թէ՝ «Ահա գալիս եմ ես, գրքի գլուխներում գրուած է իմ մասին:
7 Այն ժամանակ ըսի թէ՝ «Ահա կու գամ ես. Գրքի տոմսի մէջ ինծի համար գրուած է,
zohrab-1805▾ eastern-1994▾ western am▾
39:739:8 Тогда я сказал: вот, иду; в свитке книжном написано о мне:
39:8 τότε τοτε at that εἶπον επω say; speak ἰδοὺ ιδου see!; here I am ἥκω ηκω here ἐν εν in κεφαλίδι κεφαλις heading βιβλίου βιβλιον scroll γέγραπται γραφω write περὶ περι about; around ἐμοῦ εμου my
39:8 מִ mi מִן from כָּל־ kkol- כֹּל whole פְּשָׁעַ֥י pᵊšāʕˌay פֶּשַׁע rebellion הַצִּילֵ֑נִי haṣṣîlˈēnî נצל deliver חֶרְפַּ֥ת ḥerpˌaṯ חֶרְפָּה reproach נָ֝בָ֗ל ˈnāvˈāl נָבָל stupid אַל־ ʔal- אַל not תְּשִׂימֵֽנִי׃ tᵊśîmˈēnî שׂים put
39:8. tunc dixi ecce venio in volumine libri scriptum est de meThen said I, Behold I come. In the head of the book it is written of me
39:8. Rescue me from all my iniquities. You have handed me over as reproach to the foolish.
39:8. Deliver me from all my transgressions: make me not the reproach of the foolish.
7. Then said I, Lo, I am come; in the roll of the book it is written of me:
39:7 Then said I, Lo, I come: in the volume of the book [it is] written of me:
39:8 Тогда я сказал: вот, иду; в свитке книжном написано о мне:
39:8
τότε τοτε at that
εἶπον επω say; speak
ἰδοὺ ιδου see!; here I am
ἥκω ηκω here
ἐν εν in
κεφαλίδι κεφαλις heading
βιβλίου βιβλιον scroll
γέγραπται γραφω write
περὶ περι about; around
ἐμοῦ εμου my
39:8
מִ mi מִן from
כָּל־ kkol- כֹּל whole
פְּשָׁעַ֥י pᵊšāʕˌay פֶּשַׁע rebellion
הַצִּילֵ֑נִי haṣṣîlˈēnî נצל deliver
חֶרְפַּ֥ת ḥerpˌaṯ חֶרְפָּה reproach
נָ֝בָ֗ל ˈnāvˈāl נָבָל stupid
אַל־ ʔal- אַל not
תְּשִׂימֵֽנִי׃ tᵊśîmˈēnî שׂים put
39:8. tunc dixi ecce venio in volumine libri scriptum est de me
Then said I, Behold I come. In the head of the book it is written of me
39:8. Rescue me from all my iniquities. You have handed me over as reproach to the foolish.
39:8. Deliver me from all my transgressions: make me not the reproach of the foolish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
40:8: To do thy will - God willed not the sacrifices under the law, but he willed that a human victim of infinite merit should be offered for the redemption of mankind. That there might be such a victim, a body was prepared for the eternal Logos, and in that body he came to do the will of God; that is, to suffer and die for the sins of the world.
1. Hence we see that the sovereign Will of God is that Jesus should be incarnated; that he should suffer and die; or, in the apostle's words, taste death for every man; that all should believe on him, and be saved from their sins; for this is the Will of God, our sanctification.
2. And as the apostle grounds this on the words of the Psalm, we see that it is the Will of God that that system shall end; for as the essence of it is contained in its sacrifices, and God says he will not have these, and has appointed the Messiah to do his will, i.e., to die for men, hence it necessarily follows, from the psalmist himself, that the introduction of the Messiah into the world is the abolition of the law; and that his sacrifice is that which shall last for ever.
Albert Barnes: Notes on the Bible - 1834
40:8: I delight to do thy will, O my God - To wit, in obeying the law; in submitting to all the trials appointed to me; in making an atonement for the sins of men. See the notes at Heb 10:7. Compare Phi 2:8; Mat 26:39.
Yea, thy law is within my heart - Margin, "In the midst of my bowels." So the Hebrew. The idea is, that the law of God was within him. His obedience was not external, but proceeded from the heart. How true this was of the Redeemer it is not necessary here to say.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:8: I delight: Psa 112:1, Psa 119:16, Psa 119:24, Psa 119:47, Psa 119:92; Job 23:12; Jer 15:16; Joh 4:34; Rom 7:22; Rom 8:29
yea: Psa 37:30, Psa 37:31; Pro 3:1; Jer 31:33; Co2 3:3
within my heart: Heb. in the midst of my bowels
John Gill
40:8 I delight to do thy will, O my God,.... This he came down from heaven to do, and this he did do, by preaching the Gospel, and working miracles; and above all by obtaining eternal redemption for his people, which he effected by fulfilling the law, becoming a sacrifice, and suffering and dying in their room; all which were the will of God, and grateful to him, and in doing which Christ took the utmost delight and pleasure, Jn 4:34;
yea, thy law is within my heart; either the whole moral law, under which he was, as man, and the surety of his people; and which was written upon his heart, and which he perfectly obeyed; or that particular law, injunction, and command laid upon him by his Father, to offer himself a sacrifice, and lay down his life for men; which he agreed to, had it in his mind, his heart was set upon it, and he cheerfully complied with it, Jn 10:18.
John Wesley
40:8 I delight - This is eminently true, of Christ, and is here observed as an act of heroic obedience, that he not only resolved to do, but delighted in doing the will of God, or what God had commanded him, which was to die, and that a most shameful, and painful, and cursed death. My heart - I do not only understand it, but receive it with heartiest love, delighting both to meditate of it, and to yield obedience to it.
39:939:9: Առնել զկամս քո Աստուած իմ կամեցայ, եւ զօրէնս քո ՚ի մէջ որովայնի իմոյ։
9 Ուզեցի կամքդ կատարել, Աստուա՛ծ իմ, եւ օրէնքդ, որ իմ ներսում է»:
8 Ով իմ Աստուածս, քու կամքդ կատարել փափաքեցայ Ու քու օրէնքդ իմ ներսիդիս է»։
առնել զկամս քո, Աստուած իմ, կամեցայ, եւ զօրէնս քո ի մէջ որովայնի իմոյ:

39:9: Առնել զկամս քո Աստուած իմ կամեցայ, եւ զօրէնս քո ՚ի մէջ որովայնի իմոյ։
9 Ուզեցի կամքդ կատարել, Աստուա՛ծ իմ, եւ օրէնքդ, որ իմ ներսում է»:
8 Ով իմ Աստուածս, քու կամքդ կատարել փափաքեցայ Ու քու օրէնքդ իմ ներսիդիս է»։
zohrab-1805▾ eastern-1994▾ western am▾
39:839:9 я желаю исполнить волю Твою, Боже мой, и закон Твой у меня в сердце.
39:9 τοῦ ο the ποιῆσαι ποιεω do; make τὸ ο the θέλημά θελημα determination; will σου σου of you; your ὁ ο the θεός θεος God μου μου of me; mine ἐβουλήθην βουλομαι want καὶ και and; even τὸν ο the νόμον νομος.1 law σου σου of you; your ἐν εν in μέσῳ μεσος in the midst; in the middle τῆς ο the κοιλίας κοιλια insides; womb μου μου of me; mine
39:9 נֶ֭אֱלַמְתִּי ˈneʔᵉlamtî אלם bind לֹ֣א lˈō לֹא not אֶפְתַּח־ ʔeftaḥ- פתח open פִּ֑י pˈî פֶּה mouth כִּ֖י kˌî כִּי that אַתָּ֣ה ʔattˈā אַתָּה you עָשִֽׂיתָ׃ ʕāśˈîṯā עשׂה make
39:9. ut facerem placitum tibi Deus meus volui et legem tuam in medio ventris meiThat I should do thy will: O my God, I have desired it, and thy law in the midst of my heart.
39:9. I was silenced, and I did not open my mouth, because it was you who acted.
39:9. I was dumb, I opened not my mouth; because thou didst [it].
8. I delight to do thy will, O my God; yea, thy law is within my heart.
39:8 I delight to do thy will, O my God: yea, thy law [is] within my heart:
39:9 я желаю исполнить волю Твою, Боже мой, и закон Твой у меня в сердце.
39:9
τοῦ ο the
ποιῆσαι ποιεω do; make
τὸ ο the
θέλημά θελημα determination; will
σου σου of you; your
ὁ ο the
θεός θεος God
μου μου of me; mine
ἐβουλήθην βουλομαι want
καὶ και and; even
τὸν ο the
νόμον νομος.1 law
σου σου of you; your
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῆς ο the
κοιλίας κοιλια insides; womb
μου μου of me; mine
39:9
נֶ֭אֱלַמְתִּי ˈneʔᵉlamtî אלם bind
לֹ֣א lˈō לֹא not
אֶפְתַּח־ ʔeftaḥ- פתח open
פִּ֑י pˈî פֶּה mouth
כִּ֖י kˌî כִּי that
אַתָּ֣ה ʔattˈā אַתָּה you
עָשִֽׂיתָ׃ ʕāśˈîṯā עשׂה make
39:9. ut facerem placitum tibi Deus meus volui et legem tuam in medio ventris mei
That I should do thy will: O my God, I have desired it, and thy law in the midst of my heart.
39:9. I was silenced, and I did not open my mouth, because it was you who acted.
39:9. I was dumb, I opened not my mouth; because thou didst [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
40:9: I have preached righteousness - I think it best to refer these words to Christ and his apostles. In consequence of his having become a sacrifice for sin, the Jewish sacrificial system being ended, the middle wall of partition was broken down, and the door of faith, the doctrine of justification by faith, opened to the Gentiles. Hence the Gospel was preached in all the world, and the mercy of God made known to the Gentiles; and thus righteousness - justification by faith, was preached in the great congregation - to Jews and Gentiles, throughout the Roman empire.
The great congregation, both in this and the following verse, I think, means the Gentiles, contradistinguished from the Jews.
The word righteousness means the plan or method of salvation by Jesus Christ - God's method of justifying sinners by faith, without the deeds of the law. See Rom 3:25-26 (note), and the notes there.
Albert Barnes: Notes on the Bible - 1834
40:9: I have preached righteousness in the great congregation - I have main tained and defended the principles of righteousness and truth among assembled multitudes. it would be difficult to see how this could be applied to David himself, or on what occasion of his life this could be said of him; but no one can doubt that this is applicable to the Messiah:
(a) He was a preacher.
(b) He addressed vast multitudes.
(c) Before them all, and at all times, he maintained and illustrated the great principles of "righteousness" as demanded by the law of God, and unfolded the way in which all those multitudes might become righteous before God.
Lo, I have not refrained my lips - I have not closed my lips. I have not kept back the truth.
O Lord, thou knowest - He could make this solemn appeal to God as the Searcher of hearts, in proof that he had faithfully uttered all that had been required of him in making known the will of God. Compare Joh 17:4, Joh 17:6, Joh 17:8, Joh 17:14, Joh 17:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:9: preached: Psa 22:22, Psa 22:25, Psa 35:18, Psa 71:15-18; Mar 16:15, Mar 16:16; Luk 4:16-22; Heb 2:12
not: Psa 119:13, Psa 119:171, Psa 119:172
thou knowest: Psa 139:2; Joh 21:17
Geneva 1599
40:9 I have preached righteousness in the (h) great congregation: lo, I have not refrained my lips, O LORD, thou knowest.
(h) In the Church assembled in the sanctuary.
John Gill
40:9 I have preached righteousness in the great congregation,.... Not the righteousness which the law requires men to do; but the righteousness which Christ himself wrought out, for the justification of them that believe; this he was a preacher, as well as the author of, and is part of the glad tidings he was anointed to preach, Is 61:1; and the word (n) here used signifies, for the most part, the publishing of good tidings; and this our Lord did publicly, before all the people, in the synagogues of the Jews, and in the temple, whither the people in great numbers resorted; especially at the three great festivals in the year; the feasts of passover, pentecost, and tabernacles, when all the males were obliged to appear, and made up a great congregation indeed; see Jn 2:23;
lo, I have not refrained my lips, O Lord, thou knowest; Christ appeals to his divine Father, the searcher of hearts, and trier of reins, for the truth of this; that he had not laid any restraint upon his lips, nor kept back anything in his ministry that was profitable; but had taught the way of God in great integrity and sincerity; had opened his mouth, and spoke freely and fully, and used great plainness of speech.
(n) Sept. "evangelizavi", Schmidt, Michaelis; "I have preached the glad tidings of justice", Ainsworth.
John Wesley
40:9 Righteousness - Thy faithfulness. Great congregation - In the most public and solemn assemblies: not only to the Jews, but also to all nations; to whom Christ preached by his apostles, as is observed Eph 2:17. Not refrained - From preaching it, even to the face of mine enemies.
Robert Jamieson, A. R. Fausset and David Brown
40:9 I have preached--literally, "announced good tidings." Christ's prophetical office is taught. He "preached" the great truths of God's government of sinners.
39:1039:10: Աւետարանեցից զարդարութիւնս քո յեկեղեցիս մեծս. ահա՛ շրթունս իմ ո՛չ արգելից ՚ի քէն։ Տէր դու գիտացեր[6870][6870] Ոմանք.Աւետարանեցի զար՛՛։
10 Մեծ հաւաքներում ես քո արդարութիւնն աւետեցի, եւ արդ շրթունքներս չեմ կտրում քեզնից:
9 Արդարութիւն քարոզեցի շատ ժողովուրդի մէջ։Ահա շրթունքներս չարգիլեցի, Ո՛վ Տէր, դուն գիտես։
Աւետարանեցից զարդարութիւնս քո յեկեղեցիս մեծս. ահա զշրթունս իմ ոչ արգելից ի քէն. Տէր, դու գիտացեր:

39:10: Աւետարանեցից զարդարութիւնս քո յեկեղեցիս մեծս. ահա՛ շրթունս իմ ո՛չ արգելից ՚ի քէն։ Տէր դու գիտացեր[6870]
[6870] Ոմանք.Աւետարանեցի զար՛՛։
10 Մեծ հաւաքներում ես քո արդարութիւնն աւետեցի, եւ արդ շրթունքներս չեմ կտրում քեզնից:
9 Արդարութիւն քարոզեցի շատ ժողովուրդի մէջ։Ահա շրթունքներս չարգիլեցի, Ո՛վ Տէր, դուն գիտես։
zohrab-1805▾ eastern-1994▾ western am▾
39:939:10 Я возвещал правду Твою в собрании великом; я не возбранял устам моим: Ты, Господи, знаешь.
39:10 εὐηγγελισάμην ευαγγελιζω deliver the good message / gospel; preach δικαιοσύνην δικαιοσυνη rightness; right standing ἐν εν in ἐκκλησίᾳ εκκλησια assembly μεγάλῃ μεγας great; loud ἰδοὺ ιδου see!; here I am τὰ ο the χείλη χειλος lip; shore μου μου of me; mine οὐ ου not μὴ μη not κωλύσω κωλυω prevent; withhold κύριε κυριος lord; master σὺ συ you ἔγνως γινωσκω know
39:10 הָסֵ֣ר hāsˈēr סור turn aside מֵ mē מִן from עָלַ֣י ʕālˈay עַל upon נִגְעֶ֑ךָ niḡʕˈeḵā נֶגַע stroke מִ mi מִן from תִּגְרַ֥ת ttiḡrˌaṯ תִּגְרָה irritation יָ֝דְךָ֗ ˈyāḏᵊḵˈā יָד hand אֲנִ֣י ʔᵃnˈî אֲנִי i כָלִֽיתִי׃ ḵālˈîṯî כלה be complete
39:10. adnuntiavi iustum in ecclesia multa ecce labia mea non prohibebo Domine tu nostiI have declared thy justice in a great church, lo, I will not restrain my lips: O Lord, thou knowest it.
39:10. Remove your scourges from me.
39:10. Remove thy stroke away from me: I am consumed by the blow of thine hand.
9. I have published righteousness in the great congregation; lo, I will not refrain my lips, O LORD, thou knowest.
39:9 I have preached righteousness in the great congregation: lo, I have not refrained my lips, O LORD, thou knowest:
39:10 Я возвещал правду Твою в собрании великом; я не возбранял устам моим: Ты, Господи, знаешь.
39:10
εὐηγγελισάμην ευαγγελιζω deliver the good message / gospel; preach
δικαιοσύνην δικαιοσυνη rightness; right standing
ἐν εν in
ἐκκλησίᾳ εκκλησια assembly
μεγάλῃ μεγας great; loud
ἰδοὺ ιδου see!; here I am
τὰ ο the
χείλη χειλος lip; shore
μου μου of me; mine
οὐ ου not
μὴ μη not
κωλύσω κωλυω prevent; withhold
κύριε κυριος lord; master
σὺ συ you
ἔγνως γινωσκω know
39:10
הָסֵ֣ר hāsˈēr סור turn aside
מֵ mē מִן from
עָלַ֣י ʕālˈay עַל upon
נִגְעֶ֑ךָ niḡʕˈeḵā נֶגַע stroke
מִ mi מִן from
תִּגְרַ֥ת ttiḡrˌaṯ תִּגְרָה irritation
יָ֝דְךָ֗ ˈyāḏᵊḵˈā יָד hand
אֲנִ֣י ʔᵃnˈî אֲנִי i
כָלִֽיתִי׃ ḵālˈîṯî כלה be complete
39:10. adnuntiavi iustum in ecclesia multa ecce labia mea non prohibebo Domine tu nosti
I have declared thy justice in a great church, lo, I will not restrain my lips: O Lord, thou knowest it.
39:10. Remove your scourges from me.
39:10. Remove thy stroke away from me: I am consumed by the blow of thine hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11. Под "правдой, милостью и истиной" здесь можно разуметь как прославление Давидом в самых песнях, имевших церковно-общественное употребление, Господа, за оказанные ему милости при несправедливых преследованиях врагов, так и то обетование, какое он получил от Бога о происхождении от него обетованного Потомка, т. е., Мессии.
Adam Clarke: Commentary on the Bible - 1831
40:10: Thy faithfulness - This means the exact fulfillment of the promises made by the prophets relative to the incarnation of Christ, and the opening of the door of faith to the Gentiles.
Loving-kindness - Shows the gift itself of Jesus Christ, the highest proof that God could give to a lost world of his mercy, kindness, and loving-kindness.
Albert Barnes: Notes on the Bible - 1834
40:10: I have not hid thy righteousness within my heart - The word "righteousness" here may denote the divine views on the subject of righteousness, or the divine method of making man righteous; that is, the method of justification, as the word is used in the New Testament. See the notes at Rom 1:17. The word, as it might have been employed by David, would have been used in the former sense, as meaning that, knowing what God requires of men, he had not concealed that in his heart, or had not kept it to himself; as used by the Messiah, as I suppose it to be here, it would be employed in the latter sense, or perhaps embrace both. The idea would be, that he had not concealed in his own mind, or had not kept to himself, the knowledge which he had of the requirements of the law of God, or of the way in which man can be justified or regarded and treated as righteous in his sight. He had fully communicated this knowledge to others. It is not necessary to say that this was literally fulfilled in the work of the Redeemer. He spent his life in making known the great truths about the righteousness of God; he died that he might disclose to man a way by which God could consistently regard and treat men as righteous. See the notes at Rom 3:24-26.
I have declared thy faithfulness - Thy truthfulness; I have showed that God is worthy of confidence. And thy salvation. Thy method of salvation, or of saving men.
I have not concealed thy loving kindness - Thy mercy or thy merciful disposition toward men. He had shown to the human race that God was a merciful Being; a Being who would pardon sin.
And thy truth - The truth which thou hast Rev_ealed; the truth on all subjects which it was important for men to understand.
From the great congregation - That is, as in Psa 40:9, the assembled multitudes - the throngs that gathered to hear the words of the Great Teacher. Compare Mat 5:1; Mat 13:2; Luk 8:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:10: not hid: Eze 2:7, Eze 3:17, Eze 3:18; Act 20:20, Act 20:21, Act 20:26, Act 20:27; Rom 10:9, Rom 10:10; Th1 1:8; Rev 22:17
righteousness: Rom 1:16, Rom 1:17, Rom 3:22-26, Rom 10:3; Phi 3:9
faithfulness: Act 13:32, Act 13:33; Rom 15:8, Rom 15:9
salvation: Isa 49:6; Luk 2:30-32, Luk 3:6; Ti1 1:15
lovingkindness: Psa 25:10, Psa 34:6; Mic 7:20; Joh 1:17, Joh 3:16, Joh 3:17
Carl Friedrich Keil and Franz Delitzsch
40:10
The self-presentation before Jahve, introduced by אז אמרתּי, extends from הנה to מעי; consequently בּשּׂרתּי yltn joins on to אמרתי, and the אכלא which stands in the midst of perfects describes the synchronous past. The whole is a retrospect. בּשּׂר, Arab. bššr (root בש), starting from its sensible primary signification to scrape off, scratch off, rub smooth, means: to smooth any one (gltten), Engl. to gladden one, i.e., vultum ejus diducere, to make him joyful and glad, more especially to cheer one by good news (e.g., basharahu or bashsharuhu bi̇maulûdin, bashsharuhu bi-maulûdin, he has cheered him by the intelligence of the birth of a son), in Hebrew directly equivalent to εὐαγγελίζειν (εὐαγγελίζεσθαι). He has proclaimed to all Israel the evangel of Jahve's justifying and gracious rule, which only changes into retribution towards those who despise His love; and he can appeal to the Omniscient One (Jer 15:15), that neither through fear of men, nor through shame and indolence, has he restrained his lips from confessing Him. God's conduct, in accordance with the prescribed order of redemption, is as a matter of fact called צדק, and as an attribute of His holy love, צדקה; just as אמוּנה is His faithfulness which fulfils the promises made and which does not suffer hope to be put to shame, and תּשׁוּעה is His salvation as it is manifested in facts. This rich matter for the preaching of the evangel, which may be comprehended in the two words חסד ועמת, the Alpha and Omega of God's self-attestation in the course of the redemptive history, he has not allowed to slumber as a dead, unfruitful knowledge hidden deep down in his heart. The new song which Jahve put into his mouth, he has also really sung. Thus far we have the first part of the song, which renders thanks for past mercies.
Geneva 1599
40:10 I have not hid thy righteousness within my heart; I have declared thy (i) faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation.
(i) David here numbers three degrees of our salvation: God's mercy, by which he pities us, his righteousness which signifies his continual protection and his truth, by which appears his constant favour, so that from this our salvation proceeds.
John Gill
40:10 I have not not hid thy righteousness within my heart,.... Meaning not the essential righteousness of God, though that was abundantly declared in the wounds, sufferings, and death of Christ; and which was the end indeed of his being a propitiation for sin, Rom 3:25; but his own righteousness, as before, which he wrought out, and brought in; and which is called the righteousness of God his Father, because it is approved of by him, and accepted with him, and which he imputes to all his people;
I have declared thy faithfulness and thy salvation: trial is, the "faithfulness" of God in executing all his purposes, counsels, and decrees, which are said to be faithfulness and truth; and in fulfilling his covenant and promises, relating to the redemption and salvation of men by Christ; and in the mission of Christ into this world on that account; and in the accomplishment of all the prophecies of the Old Testament concerning him; and in making good all the particular promises of support, help, and strength, made to the Messiah himself: and by his "salvation" is meant, that which is of God the Father's appointing, continuing, and settling, in the council and covenant of grace; which he sent his Son to be the author of, and which he has obtained; and is the great doctrine of the Gospel preached by himself, and his faithful ministers, Lk 19:9;
I have not concealed thy lovingkindness and thy truth from the great congregation; or "in the great congregation", as the Targum. By the "lovingkindness" of God is designed both his love to Christ, which was before the foundation of the world, and continued in his lowest state of humiliation, and which our Lord was far from concealing, but gave openly instances of it, Jn 17:24; and this love to his people; and which he declared to be the same with that which he is loved with, and instances in the gift of himself to them by his Father, as the great evidence of it, Jn 17:23; and by "truth" is intended the Gospel in general, which came by Christ, was preached by him, which he bore witness to, to do which was one end of his coming into the world; and this was not concealed by him, who is truth itself; but was fully and plainly declared by him, as it had not been before, Jn 1:17.
39:1139:11: զի զարդարութիւնս քո ո՛չ ծածկեցի ՚ի սրտի իմում, զճշմարտութիւն քո եւ զփրկութիւն քո։ Ասացի եւ ո՛չ թաքուցի զողորմութիւն քո, եւ ճշմարտութիւն քո ՚ի ժողովրդենէ մեծէ[6871]։ [6871] Ոմանք.Զողորմութիւնս քո. եւ զճշմարտութիւնս քո։
11 Տէ՛ր, դու գիտես, որ քո արդարութիւնը, քո ճշմարտութիւնն ու փրկութիւնը ծածուկ չեմ պահել իմ սրտում, պատմել եմ եւ մեծ հաւաքներից չեմ թաքցրել քո ողորմութիւնն ու ճշմարտութիւնը:
10 Սրտիս մէջ գաղտուկ չպահեցի քու արդարութիւնդ։Հաւատարմութիւնդ ու փրկութիւնդ պատմեցի։Քու ողորմութիւնդ ու ճշմարտութիւնդ ժողովուրդէն չծածկեցի։
Զի զարդարութիւնս քո ոչ ծածկեցի ի սրտի իմում, զճշմարտութիւն քո եւ զփրկութիւն քո. ասացի եւ ոչ թաքուցի զողորմութիւնս քո, եւ ճշմարտութիւնս քո ի ժողովրդենէ մեծէ:

39:11: զի զարդարութիւնս քո ո՛չ ծածկեցի ՚ի սրտի իմում, զճշմարտութիւն քո եւ զփրկութիւն քո։ Ասացի եւ ո՛չ թաքուցի զողորմութիւն քո, եւ ճշմարտութիւն քո ՚ի ժողովրդենէ մեծէ[6871]։
[6871] Ոմանք.Զողորմութիւնս քո. եւ զճշմարտութիւնս քո։
11 Տէ՛ր, դու գիտես, որ քո արդարութիւնը, քո ճշմարտութիւնն ու փրկութիւնը ծածուկ չեմ պահել իմ սրտում, պատմել եմ եւ մեծ հաւաքներից չեմ թաքցրել քո ողորմութիւնն ու ճշմարտութիւնը:
10 Սրտիս մէջ գաղտուկ չպահեցի քու արդարութիւնդ։Հաւատարմութիւնդ ու փրկութիւնդ պատմեցի։Քու ողորմութիւնդ ու ճշմարտութիւնդ ժողովուրդէն չծածկեցի։
zohrab-1805▾ eastern-1994▾ western am▾
39:1039:11 Правды Твоей не скрывал в сердце моем, возвещал верность Твою и спасение Твое, не утаивал милости Твоей и истины Твоей пред собранием великим.
39:11 τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing σου σου of you; your οὐκ ου not ἔκρυψα κρυπτω hide ἐν εν in τῇ ο the καρδίᾳ καρδια heart μου μου of me; mine τὴν ο the ἀλήθειάν αληθεια truth σου σου of you; your καὶ και and; even τὸ ο the σωτήριόν σωτηριος salvation; saving σου σου of you; your εἶπα επω say; speak οὐκ ου not ἔκρυψα κρυπτω hide τὸ ο the ἔλεός ελεος mercy σου σου of you; your καὶ και and; even τὴν ο the ἀλήθειάν αληθεια truth σου σου of you; your ἀπὸ απο from; away συναγωγῆς συναγωγη gathering πολλῆς πολυς much; many
39:11 בְּֽ bᵊˈ בְּ in תֹוכָ֘חֹ֤ות ṯôḵˈāḥˈôṯ תֹּוכַחַת rebuke עַל־ ʕal- עַל upon עָוֹ֨ן׀ ʕāwˌōn עָוֹן sin יִסַּ֬רְתָּ yissˈartā יסר admonish אִ֗ישׁ ʔˈîš אִישׁ man וַ wa וְ and תֶּ֣מֶס ttˈemes מסה melt כָּ kā כְּ as † הַ the עָ֣שׁ ʕˈāš עָשׁ moth חֲמוּדֹ֑ו ḥᵃmûḏˈô חמד desire אַ֤ךְ ʔˈaḵ אַךְ only הֶ֖בֶל hˌevel הֶבֶל breath כָּל־ kol- כֹּל whole אָדָ֣ם ʔāḏˈām אָדָם human, mankind סֶֽלָה׃ sˈelā סֶלָה sela
39:11. iustitiam tuam non abscondi in medio cordis mei fidem tuam et salutare tuum dixi non abscondi misericordiam tuam et veritatem tuam in ecclesia multaI have not hid thy justice within my heart: I have declared thy truth and thy salvation. I have not concealed thy mercy and thy truth from a great council.
39:11. I fall short at corrections from the strength of your hand. For you have chastised man for iniquity. And you have made his soul shrink away like a spider. Nevertheless, it is in vain that any man be disquieted.
39:11. When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man [is] vanity. Selah.
10. I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation.
39:10 I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation:
39:11 Правды Твоей не скрывал в сердце моем, возвещал верность Твою и спасение Твое, не утаивал милости Твоей и истины Твоей пред собранием великим.
39:11
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
σου σου of you; your
οὐκ ου not
ἔκρυψα κρυπτω hide
ἐν εν in
τῇ ο the
καρδίᾳ καρδια heart
μου μου of me; mine
τὴν ο the
ἀλήθειάν αληθεια truth
σου σου of you; your
καὶ και and; even
τὸ ο the
σωτήριόν σωτηριος salvation; saving
σου σου of you; your
εἶπα επω say; speak
οὐκ ου not
ἔκρυψα κρυπτω hide
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
καὶ και and; even
τὴν ο the
ἀλήθειάν αληθεια truth
σου σου of you; your
ἀπὸ απο from; away
συναγωγῆς συναγωγη gathering
πολλῆς πολυς much; many
39:11
בְּֽ bᵊˈ בְּ in
תֹוכָ֘חֹ֤ות ṯôḵˈāḥˈôṯ תֹּוכַחַת rebuke
עַל־ ʕal- עַל upon
עָוֹ֨ן׀ ʕāwˌōn עָוֹן sin
יִסַּ֬רְתָּ yissˈartā יסר admonish
אִ֗ישׁ ʔˈîš אִישׁ man
וַ wa וְ and
תֶּ֣מֶס ttˈemes מסה melt
כָּ kā כְּ as
† הַ the
עָ֣שׁ ʕˈāš עָשׁ moth
חֲמוּדֹ֑ו ḥᵃmûḏˈô חמד desire
אַ֤ךְ ʔˈaḵ אַךְ only
הֶ֖בֶל hˌevel הֶבֶל breath
כָּל־ kol- כֹּל whole
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
סֶֽלָה׃ sˈelā סֶלָה sela
39:11. iustitiam tuam non abscondi in medio cordis mei fidem tuam et salutare tuum dixi non abscondi misericordiam tuam et veritatem tuam in ecclesia multa
I have not hid thy justice within my heart: I have declared thy truth and thy salvation. I have not concealed thy mercy and thy truth from a great council.
39:11. I fall short at corrections from the strength of your hand. For you have chastised man for iniquity. And you have made his soul shrink away like a spider. Nevertheless, it is in vain that any man be disquieted.
39:11. When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man [is] vanity. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
40:11: Thy tender mercies - רחמיך rachameycha, such propensities and feelings as a mother bears to her child; or animals in general to their young.
Let thy loving-kindness - חסדך chasdecha, thy overflowing and superabundant mercy.
And thy truth - What is revealed in thy word: continually preserve me. Mercy to help me, truth to direct me; and, by the operation of both, I shall be continually preserved from sin and evil.
Albert Barnes: Notes on the Bible - 1834
40:11: Withhold not thou thy tender mercies from me, O Lord - Do not restrain or hold back thy compassions. Let thy mercies - the expressions of thy love - flow out freely toward me in connection with what I have done. As applicable to the Redeemer, this is a prayer that God would bestow upon him in connection with his work, and as a reward of his work, appropriate proofs of his goodness. And especially is this to be understood here as a prayer for support and deliverance in the sorrows that came upon him in the accomplishment of his work. The prayer is intermediate between the expression of his purpose to do the will of God when all other means of salvation had failed Psa 40:6-8, and the sorrows or sufferings that would come upon him in the accomplishment of his work Psa 40:12-13. He saw himself at this point of his life, as represented in the psalm, as about to sink into the depth of woes. He had kept the law of God, and had by his obedience thus far done His will. He had made known the truth of God, and had declared His great message to the assembled multitude that had crowded his path, and thronged to hear him. He saw himself now about to enter the vale of sorrow; to plunge into that depth of the unutterable woes connected with the making of an atonement. He prayed, therefore, that, in these approaching sorrows, God would not withhold the expression of his tender mercy. The point of time, therefore, in the Redeemer's life which the verse before us occupies, is that awful and sorrowful hour when, his public work of teaching and of miracles finished, he was about to endure the agonies of Gethsemane and of the cross.
Let thy loving-kindness - Thy mercy. "And thy truth." Thy promises; thy plighted support and strength; thy fidelity. That is, he prayed that God would show himself true and faithful in bearing him through the great work of the atonement.
Continually - Through the whole of these sorrows. Do not for a moment leave or forsake me.
Preserve me - Keep me from sinking under these woes; from speaking any improper word; from shrinking back; from being overcome by the tempter; from failing in the great work now to be accomplished. As the Redeemer had a human as well as a divine nature; as he was man, with all human susceptibilities to suffering, it was not inappropriate that he should utter this prayer, and lift up his heart with the utmost earnestness to God, that he might not be forsaken in the consummation of the great work of his life, and that this work might not fail.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:11: Withhold: From this verse to the end, we have quite a new subject; for the former contains a thanksgiving, and this contains a supplication. It is nearly the same as the seventieth, and probably formed a distinct Psalm. Psa 69:13, Psa 69:16
let thy: Psa 23:6, Psa 43:3, Psa 57:3, Psa 61:7, Psa 85:10; Heb 5:7
John Gill
40:11 Withhold not thou thy tender mercies from me, O Lord,.... this is a petition of Christ to his Father, when in the midst of his sorrows and sufferings, before related; and particularly when he hid his face from him, and withheld the discoveries of his tender and affectionate love;
let thy lovingkindness and thy truth continually preserve me; as he had promised; of which promise some notice is given, Is 49:8, in the fulfilment of which the lovingkindness, truth, and faithfulness of God, would appear. Some read these words as expressive of faith in these things, "thou wilt not withhold", &c. "thy lovingkindness and thy truth shall continually preserve me" (o).
(o) "non cohibebis", Gejerus, Michaelis; "custodient me", Vatablus, Gejerus, Michaelis.
John Wesley
40:11 With - hold not - David, having been transported by the spirit of God to the commemoration of the great mystery of the Messiah, he now seems to be led back by the same spirit, to the consideration of his own case.
Robert Jamieson, A. R. Fausset and David Brown
40:11 may be rendered as an assertion, that God will not withhold (Ps 16:1).
39:1239:12: Այլ դու Տէր մի՛ հեռի առներ զգթութիւնս քո յինէն. զի ողորմութիւն քո եւ ճշմարտութիւն քո յամենայն ժամ ընկալցի զիս[6872]։ [6872] Ոմանք.Դու Տէր մի։
12 Իսկ դու, Տէ՛ր, գթութիւնդ հեռու մի՛ պահիր ինձնից, քո ողորմութիւնն ու ճշմարտութիւնը միշտ պահապան լինի ինձ:
11 Դուն, ո՛վ Տէր, քու գթութիւնդ մի՛ հեռացներ ինձմէ. Քու ողորմութիւնդ ու ճշմարտութիւնդ ամէն ժամանակ թող պաշտպանեն զիս։
Այլ դու, Տէր, մի՛ հեռի առներ զգթութիւնս քո յինէն. զի ողորմութիւն քո եւ ճշմարտութիւն քո յամենայն ժամ ընկալցի զիս:

39:12: Այլ դու Տէր մի՛ հեռի առներ զգթութիւնս քո յինէն. զի ողորմութիւն քո եւ ճշմարտութիւն քո յամենայն ժամ ընկալցի զիս[6872]։
[6872] Ոմանք.Դու Տէր մի։
12 Իսկ դու, Տէ՛ր, գթութիւնդ հեռու մի՛ պահիր ինձնից, քո ողորմութիւնն ու ճշմարտութիւնը միշտ պահապան լինի ինձ:
11 Դուն, ո՛վ Տէր, քու գթութիւնդ մի՛ հեռացներ ինձմէ. Քու ողորմութիւնդ ու ճշմարտութիւնդ ամէն ժամանակ թող պաշտպանեն զիս։
zohrab-1805▾ eastern-1994▾ western am▾
39:1139:12 Не удерживай, Господи, щедрот Твоих от меня; милость Твоя и истина Твоя да охраняют меня непрестанно,
39:12 σὺ συ you δέ δε though; while κύριε κυριος lord; master μὴ μη not μακρύνης μακρυνω the οἰκτιρμούς οικτιρμος compassion σου σου of you; your ἀπ᾿ απο from; away ἐμοῦ εμου my τὸ ο the ἔλεός ελεος mercy σου σου of you; your καὶ και and; even ἡ ο the ἀλήθειά αληθεια truth σου σου of you; your διὰ δια through; because of παντὸς πας all; every ἀντελάβοντό αντιλαμβανω relieve; lay hold of μου μου of me; mine
39:12 שִֽׁמְעָ֥ה־ šˈimʕˌā- שׁמע hear תְפִלָּתִ֨י׀ ṯᵊfillāṯˌî תְּפִלָּה prayer יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and שַׁוְעָתִ֨י׀ šawʕāṯˌî שַׁוְעָה cry הַאֲזִינָה֮ haʔᵃzînā אזן listen אֶֽל־ ʔˈel- אֶל to דִּמְעָתִ֗י dimʕāṯˈî דִּמְעָה tear אַֽל־ ʔˈal- אַל not תֶּ֫חֱרַ֥שׁ tˈeḥᵉrˌaš חרשׁ be deaf כִּ֤י kˈî כִּי that גֵ֣ר ḡˈēr גֵּר sojourner אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i עִמָּ֑ךְ ʕimmˈāḵ עִם with תֹּ֝ושָׁ֗ב ˈtôšˈāv תֹּושָׁב sojourner כְּ kᵊ כְּ as כָל־ ḵol- כֹּל whole אֲבֹותָֽי׃ ʔᵃvôṯˈāy אָב father
39:12. tu Domine non prohibebis misericordias tuas a me misericordia tua et veritas iugiter servabunt meWithhold not thou, O Lord, thy tender mercies from me: thy mercy and thy truth have always upheld me.
39:12. O Lord, heed my prayer and my supplication. Pay attention to my tears. Do not be silent. For I am a newcomer with you, and a sojourner, just as all my fathers were.
39:12. Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears: for I [am] a stranger with thee, [and] a sojourner, as all my fathers [were].
11. Withhold not thou thy tender mercies from me, O LORD: let thy lovingkindness and thy truth continually preserve me.
39:11 Withhold not thou thy tender mercies from me, O LORD: let thy lovingkindness and thy truth continually preserve me:
39:12 Не удерживай, Господи, щедрот Твоих от меня; милость Твоя и истина Твоя да охраняют меня непрестанно,
39:12
σὺ συ you
δέ δε though; while
κύριε κυριος lord; master
μὴ μη not
μακρύνης μακρυνω the
οἰκτιρμούς οικτιρμος compassion
σου σου of you; your
ἀπ᾿ απο from; away
ἐμοῦ εμου my
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
καὶ και and; even
ἡ ο the
ἀλήθειά αληθεια truth
σου σου of you; your
διὰ δια through; because of
παντὸς πας all; every
ἀντελάβοντό αντιλαμβανω relieve; lay hold of
μου μου of me; mine
39:12
שִֽׁמְעָ֥ה־ šˈimʕˌā- שׁמע hear
תְפִלָּתִ֨י׀ ṯᵊfillāṯˌî תְּפִלָּה prayer
יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
שַׁוְעָתִ֨י׀ šawʕāṯˌî שַׁוְעָה cry
הַאֲזִינָה֮ haʔᵃzînā אזן listen
אֶֽל־ ʔˈel- אֶל to
דִּמְעָתִ֗י dimʕāṯˈî דִּמְעָה tear
אַֽל־ ʔˈal- אַל not
תֶּ֫חֱרַ֥שׁ tˈeḥᵉrˌaš חרשׁ be deaf
כִּ֤י kˈî כִּי that
גֵ֣ר ḡˈēr גֵּר sojourner
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
עִמָּ֑ךְ ʕimmˈāḵ עִם with
תֹּ֝ושָׁ֗ב ˈtôšˈāv תֹּושָׁב sojourner
כְּ kᵊ כְּ as
כָל־ ḵol- כֹּל whole
אֲבֹותָֽי׃ ʔᵃvôṯˈāy אָב father
39:12. tu Domine non prohibebis misericordias tuas a me misericordia tua et veritas iugiter servabunt me
Withhold not thou, O Lord, thy tender mercies from me: thy mercy and thy truth have always upheld me.
39:12. O Lord, heed my prayer and my supplication. Pay attention to my tears. Do not be silent. For I am a newcomer with you, and a sojourner, just as all my fathers were.
39:12. Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears: for I [am] a stranger with thee, [and] a sojourner, as all my fathers [were].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-18. Все остальное содержание псалма представляет молитву Давида о спасении его от опасностей, которые он переживал во время гонений от Авессалома. - "Милость Твоя и Истина Твоя да охраняют меня непрестанно". Как мы указывали выше, преследования Авессалома и сочувствие ему народа питались клеветой на Давида его врагов, а потому были им незаслуженны, они были, не "истинны". Бог - как носитель и защитник истины, является единственным защитником, к которому Давид смело может обращаться с молитвой, чтобы Он не допустил врагам топтать истину, торжествовать. - "Постигли меня беззакония... нежели волос на голове моей". - Давид здесь разумеет не количество разнообразных преступлений, совершенных им, так как тогда он не мог бы быть божественным избранником, притом, таких преступлений не знают и не указывают за ним исторические книги, но степень сознания им тяжести своего греха с Вирсавией (см. Пс XXXVII). Чем сильнее были бедствия Давида, безвыходнее казалось его положение, тем большее ликование вызывалось у его врагов (16: ст.). Поэтому Давид и молит Бога защитить его и не дать неправде врагов восторжествовать над правдой, и этой защитой наполнить радостью праведников, которые, как и Давид, увидят, что единственным источником спасения, "помощником и защитником" является Господь.

По ст. 7:-9: этот псалом прообразовательно-мессианского характера.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Withhold not thou thy tender mercies from me, O LORD: let thy lovingkindness and thy truth continually preserve me. 12 For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me. 13 Be pleased, O LORD, to deliver me: O LORD, make haste to help me. 14 Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil. 15 Let them be desolate for a reward of their shame that say unto me, Aha, aha. 16 Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually, The LORD be magnified. 17 But I am poor and needy; yet the Lord thinketh upon me: thou art my help and my deliverer; make no tarrying, O my God.
The psalmist, having meditated upon the work of redemption, and spoken of it in the person of the Messiah, now comes to make improvement of the doctrine of his mediation between us and God, and therefore speaks in his own person. Christ having done his Father's will, and finished his work, and given orders for the preaching of the gospel to every creature, we are encouraged to come boldly to the throne of grace, for mercy and grace.
I. This may encourage us to pray for the mercy of God, and to put ourselves under the protection of that mercy, v. 11. "Lord, thou hast not spared thy Son, nor withheld him; withhold not thou thy tender mercies then, which thou hast laid up for us in him; for wilt thou not with him also freely give us all things? Rom. viii. 32. Let thy lovingkindness and thy truth continually preserve me." The best saints are in continual danger, and see themselves undone if they be not continually preserved by the grace of God; and the everlasting lovingkindness and truth of God are what we have to depend upon for our preservation to the heavenly kingdom, Ps. lxi. 7.
II. This may encourage us in reference to the guilt of sin, that Jesus Christ has done that towards our discharge from it which sacrifice and offering could not do. See here, 1. The frightful sight he had of sin, v. 12. This was it that made the discovery he was now favoured with of a Redeemer very welcome to him. He saw his iniquities to be evils, the worst of evils; he saw that they compassed him about; in all the reviews of his life, and his reflections upon each step of it, still he discovered something amiss. The threatening consequences of his sin surrounded him. Look which way he would, he saw some mischief or other waiting for him, which he was conscious to himself his sins had deserved. He saw them taking hold of him, arresting him, as the bailiff does the poor debtor; he saw them to be innumerable and more than the hairs of his head. Convinced awakened consciences are apprehensive of danger from the numberless number of the sins of infirmity which seem small as hairs, but, being numerous, are very dangerous. Who can understand his errors? God numbers our hairs (Matt. x. 30), which yet we cannot number; so he keeps an account of our sins, which we keep no account of. The sight of sin so oppressed him that he could not hold up his head--I am not able to look up; much less could he keep up his heart--therefore my heart fails me. Note, The sight of our sins in their own colours would drive us to distraction, if we had not at the same time some sight of a Saviour. 2. The careful recourse he had to God under the sense of sin (v. 13); seeing himself brought by his sins to the very brink of ruin, eternal ruin, with what a holy passion does he cry out, "Be pleased, O Lord! to deliver me (v. 13); O save me from the wrath to come, and the present terrors I am in through the apprehensions of that wrath! I am undone, I die, I perish, without speedy relief. In a case of this nature, where the bliss of an immortal soul is concerned, delays are dangerous; therefore, O Lord! make haste to help me."
III. This may encourage us to hope for victory over our spiritual enemies that seek after our souls to destroy them (v. 14), the roaring lion that goes about continually seeking to devour. If Christ has triumphed over them, we through him, shall be more than conquerors. In the belief of this we may pray, with humble boldness, Let them be ashamed and confounded together, and driven backward, v. 14. Let them be desolate, v. 15. Both the conversion of a sinner and the glorification of a saint are great disappointments to Satan, who does his utmost, with all his power and subtlety, to hinder both. Now, our Lord Jesus having undertaken to bring about the salvation of all his chosen, we may in faith pray that, in both these ways, that great adversary may be confounded. When a child of God is brought into that horrible pit, and the miry clay, Satan cries Aha! aha! thinking he has gained his point; but he shall rage when he sees the brand plucked out of the fire, and shall be desolate, for a reward of his shame. The Lord rebuke thee, O Satan! The accuser of the brethren is cast out.
IV. This may encourage all that seek God, and love his salvation, to rejoice in him and to praise him, v. 16. See here, 1. The character of good people. Conformably to the laws of natural religion, they seek God, desire his favour, and in all their exigencies apply to him, as a people should seek unto their God; and conformably to the laws of revealed religion they love his salvation, that great salvation of which the prophets enquired and searched diligently, which the Redeemer undertook to work out when he said, Lo, I come. All that shall be saved love the salvation not only as a salvation from hell, but a salvation from sin. 2. The happiness secured to good people by this prophetic prayer. Those that seek God shall rejoice and be glad in him, and with good reason, for he will not only be found of them but will be their bountiful rewarder. Those that love his salvation shall be filled with the joy of his salvation, and shall say continually, The Lord be magnified; and thus they shall have a heaven upon earth. Blessed are those that are thus still praising God.
V. This may encourage the saints, in distress and affliction, to trust in God and comfort themselves in him, v. 17. David himself was one of these: I am poor and needy (a king, perhaps now on the throne, and yet, being troubled in spirit, he calls himself poor and needy, in want and distress, lost and undone without a Saviour), yet the Lord thinketh upon me in and through the Mediator, by whom we are made accepted. Men forget the poor and needy, and seldom think of them; but God's thoughts, towards them (which he had spoken of v. 5) are their support and comfort. They may assure themselves that God is their help under their troubles, and will be, in due time, their deliverer out of their troubles, and will make no long tarrying; for the vision is for an appointed time, and therefore, though it tarry, we may wait for it, for it shall come; it will come, it will not tarry.
Adam Clarke: Commentary on the Bible - 1831
40:12: Innumerable evils have compassed me about - This part does not comport with the preceding; and either argues a former experience, or must be considered a part of another Psalm, written at a different time, and on another occasion, and, were we to prefix the two first verses of the seventieth Psalm to it we should find it to be a Psalm as complete in itself as that is.
They are more than the hairs of mine head - This could not be said by any person who was exulting in the pardoning mercy of God, as David was at the time he penned the commencement of this Psalm.
Albert Barnes: Notes on the Bible - 1834
40:12: For innumerable evils have compassed me about - Have surrounded me, or have beset me on every side. The evils here referred to, understood as being those which came upon the Messiah, were sorrows that came upon him in consequence of his undertaking to do what could not be done by sacrifices and offerings Psa 40:6; that is, his undertaking to save men by his own "obedience unto death." The time referred to here, I apprehend, is that when the full effects of his having assumed the sins of the world to make expiation for them came upon him; when he was about to endure the agonies of Gethsemane and Calvary.
Mine iniquities have taken hold upon me - On this passage, as constituting one of the main objections, and the strongest objection, to the application of the psalm to the Messiah, and on the way in which such objection may be met, see introduction to this psalm (3b).
So that I am not able to look up - This is not the exact idea of the Hebrew word. That is simply, I am not able to see; and it refers to the dimness or failure of sight caused by distress, weakness, or old age. Sa1 3:2; Sa1 4:15; Kg1 14:4; compare Psa 6:7. The idea here is, not that he was unable to look up, but that the calamities which came upon him were so heavy and severe as to make his sight dim, or to deprive him of vision. Either by weeping, or by the mere pressure of suffering, he was so affected as almost to be deprived of the power of seeing.
They are more than the hairs of mine head - That is, the sorrows that come upon me in connection with sin. The idea is that they were innumerable - the hairs of the head, or the sands on the seashore; being employed in the Scriptures to denote what cannot be numbered. See Psa 69:4. Compare Gen 22:17; Gen 32:12; Jos 11:4; Sa2 17:11.
Therefore my heart faileth me - Margin, as in Hebrew: "forsaketh." The idea is that he sank under these sufferings; he could not sustain them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:12: innumerable: Psa 22:11-19; Heb 4:15
mine: Psa 38:4; Isa 53:6; Luk 18:13, Luk 18:14; Pe1 3:18
they are: Psa 19:12, Psa 69:4
heart: Psa 73:26; Gen 42:28; Luk 21:26
faileth: Heb. forsaketh
Carl Friedrich Keil and Franz Delitzsch
40:12
Now, in accordance with the true art of prayer, petition developes itself out of thanksgiving. The two כּלא, Ps 40:10 and here, stand in a reciprocal relation to one another: he refrained not his lips; therefore, on His part, let not Jahve withhold His tender mercies so that they should not be exercised towards him (ממּנּי). There is just the same correlation of mercy and truth in Ps 40:11 and here: he wishes continually to stand under the protection of these two saving powers, which he has gratefully proclaimed before all Israel. With כּי, Ps 40:13, he bases these desires upon his own urgent need. רעות are the evils, which come even upon the righteous (Ps 34:20) as trials or as chastenings. אפפוּ עלי is a more circumstantial form of expression instead of אפפוּני, Ps 18:5. His misdeeds have taken hold upon him, i.e., overtaken him in their consequences (השּׂיג, as in Deut 28:15, Deut 28:45; cf. לכד, Prov 5:22), inasmuch as they have changed into decrees of suffering. He cannot see, because he is closely encompassed on all sides, and a free and open view is thereby altogether taken from him (the expression is used elsewhere of loss of sight, 1Kings 3:2; 1Kings 4:15; 3Kings 14:4). The interpretation adopted by Hupfeld and Hitzig: I am not able to survey, viz., their number, puts into the expression more than it really expresses in the common usage of the language. His heart, i.e., the power of vital consistence, has forsaken him he is disconcerted, dejected, as it were driven to despair (Ps 38:11). This feeling of the misery of sin is not opposed to the date of the Psalm being assigned to the time of Saul, vid., on Ps 31:11.
Geneva 1599
40:12 For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart (k) faileth me.
(k) Concerning the judgment of the flesh, I was utterly destitute of all counsel, yet faith inwardly moved my heart to pray.
John Gill
40:12 For innumerable evils have compassed me about,.... Like floods of water all around him; see Ps 18:4; these are the evils of punishment inflicted on him, as the surety and Saviour of his people; such as the sorrows and griefs he bore all his days; the cruel mockings and scourges he endured; his being buffeted and spit upon; his head crowned with thorns, and his hands and feet pierced with nails; insulted by men and devils; crucified between two thieves, and so died the shameful and painful death of the cross;
mine iniquities have taken hold upon me; not any committed by him; he was conceived, born, and lived without sin, knew none, nor did he any; but the sins of his people, which were imputed to him, laid upon him, and which he voluntarily took and bore; and which he reckoned as his own and was responsible for them; these, when he hung upon the cross, came upon him from all quarters, and he bore them in his own body upon the tree;
so that I am not able to look up; or "cannot see" (p); either the end of these iniquities, they being so numerous, as is after related; or he could not bear to look upon them, they were so filthy and nauseous, and he so pure and holy; or he could not behold his Father's countenance, which these sins that were upon him separated him from, and caused to be hid from him; or, like one pressed down with the guilt of sin, as the poor publican was, could not so much as lift up his eyes to heaven, Lk 18:13;
they are more than the hairs of mine head; as they must needs be, since they were the iniquities of all the elect of God, of the whole general assembly ad church of the firstborn, written in heaven, Is 53:6;
therefore my heart faileth me; as man; see Ps 22:14; though being supported by his divine nature, and by his divine Father and eternal Spirit, he failed not, nor was he discouraged, Is 42:4; this is said to show the truth of the human nature, the greatness of men's sins, the strictness of divine justice, and what strength was necessary to accomplish man's salvation.
(p) "non potai videre", Pagninus, Montanus, Musculus; "cernere", Cocceius; "intueri", Gejerus.
John Wesley
40:12 Taken hold - Mens sins are figuratively said to take hold of them, as an officer takes hold of a man whom he arrests. To look - Unto God or men, with any comfort: I am ashamed and confounded.
Robert Jamieson, A. R. Fausset and David Brown
40:12 evils--inflicted by others.
iniquities--or penal afflictions, and sometimes calamities in the wide sense. This meaning of the word is very common (Ps 31:11; Ps 38:4; compare Gen 4:13, Cain's punishment; Gen 19:15, that of Sodom; 1Kings 28:10, of the witch of En-dor; also 2Kings 16:12; Job 19:29; Is 5:18; Is 53:11). This meaning of the word is also favored by the clause, "taken hold of me," which follows, which can be said appropriately of sufferings, but not of sins (compare Job 27:20; Ps 69:24). Thus, the difficulties in referring this Psalm to Christ, arising from the usual reading of this verse, are removed. Of the terrible afflictions, or sufferings, alluded to and endured for us, compare Lk 22:39-44, and the narrative of the scenes of Calvary.
my heart faileth me-- (Mt 26:38), "My soul is exceeding sorrowful, even unto death."
cannot look up--literally, "I cannot see," not denoting the depression of conscious guilt, as Lk 18:13, but exhaustion from suffering, as dimness of eyes (compare Ps 6:7; Ps 13:3; Ps 38:10). The whole context thus sustains the sense assigned to iniquities.
39:1339:13: Շո՛ւրջ եղեն զինեւ չարք որոց ո՛չ էր նոցա թիւ, հասին ինձ անօրէնութիւնք իմ, եւ ես ո՛չ կարացի տեսանել։ Բազում եղեն քան զհեր գլխոյ իմոյ, եւ սիրտ իմ եթո՛ղ զիս[6873]։ [6873] Ոմանք.Որոց ո՛չ գոյր նոցա թիւ։
13 Ինձ պաշարեցին չարիքներ, որոնք անթիւ էին. անօրէնութիւններս ինձ վրայ հասան, եւ ես չկարողացայ նկատել. գլխիս մազերից աւելի շատ եղան դրանք, եւ սիրտս ինձ լքեց:
12 Վասն զի անթիւ չարիքներ զիս պատեցին. Անօրէնութիւններս ինծի հասան ու ես չեմ կրնար տեսնել։Գլխուս մազէն շատ են ու սիրտս զիս թողուց։
Շուրջ եղեն զինեւ չարք որոց ոչ էր նոցա թիւ, հասին ինձ անօրէնութիւնք իմ, եւ ես ոչ կարացի տեսանել. բազում եղեն քան զհեր գլխոյ իմոյ, եւ սիրտ իմ եթող զիս:

39:13: Շո՛ւրջ եղեն զինեւ չարք որոց ո՛չ էր նոցա թիւ, հասին ինձ անօրէնութիւնք իմ, եւ ես ո՛չ կարացի տեսանել։ Բազում եղեն քան զհեր գլխոյ իմոյ, եւ սիրտ իմ եթո՛ղ զիս[6873]։
[6873] Ոմանք.Որոց ո՛չ գոյր նոցա թիւ։
13 Ինձ պաշարեցին չարիքներ, որոնք անթիւ էին. անօրէնութիւններս ինձ վրայ հասան, եւ ես չկարողացայ նկատել. գլխիս մազերից աւելի շատ եղան դրանք, եւ սիրտս ինձ լքեց:
12 Վասն զի անթիւ չարիքներ զիս պատեցին. Անօրէնութիւններս ինծի հասան ու ես չեմ կրնար տեսնել։Գլխուս մազէն շատ են ու սիրտս զիս թողուց։
zohrab-1805▾ eastern-1994▾ western am▾
39:1239:13 ибо окружили меня беды неисчислимые; постигли меня беззакония мои, так что видеть не могу: их более, нежели волос на голове моей; сердце мое оставило меня.
39:13 ὅτι οτι since; that περιέσχον περιεχω constrain; contain με με me κακά κακος bad; ugly ὧν ος who; what οὐκ ου not ἔστιν ειμι be ἀριθμός αριθμος number κατέλαβόν καταλαμβανω apprehend με με me αἱ ο the ἀνομίαι ανομια lawlessness μου μου of me; mine καὶ και and; even οὐκ ου not ἠδυνήθην δυναμαι able; can τοῦ ο the βλέπειν βλεπω look; see ἐπληθύνθησαν πληθυνω multiply ὑπὲρ υπερ over; for τὰς ο the τρίχας θριξ hair τῆς ο the κεφαλῆς κεφαλη head; top μου μου of me; mine καὶ και and; even ἡ ο the καρδία καρδια heart μου μου of me; mine ἐγκατέλιπέν εγκαταλειπω abandon; leave behind με με me
39:13 הָשַׁ֣ע hāšˈaʕ שׁעה look מִמֶּ֣נִּי mimmˈennî מִן from וְ wᵊ וְ and אַבְלִ֑יגָה ʔavlˈîḡā בלג gleam בְּ bᵊ בְּ in טֶ֖רֶם ṭˌerem טֶרֶם beginning אֵלֵ֣ךְ ʔēlˈēḵ הלך walk וְ wᵊ וְ and אֵינֶֽנִּי׃ ʔênˈennî אַיִן [NEG]
39:13. circumdederunt enim me mala quorum non est numerus conprehenderunt me iniquitates meae et non potui videre plures factae sunt quam capilli capitis mei et cor meum dereliquit meFor evils without number have surrounded me; my iniquities have overtaken me, and I was not able to see. They are multiplied above the hairs of my head: and my heart hath forsaken me.
39:13. Forgive me, so that I may be refreshed, before I will go forth and be no more.
39:13. O spare me, that I may recover strength, before I go hence, and be no more.
12. For innumerable evils have compassed me about, mine iniquities have overtaken me, so that I am not able to look up; they are more than the hairs of mine head, and my heart hath failed me.
39:12 For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me:
39:13 ибо окружили меня беды неисчислимые; постигли меня беззакония мои, так что видеть не могу: их более, нежели волос на голове моей; сердце мое оставило меня.
39:13
ὅτι οτι since; that
περιέσχον περιεχω constrain; contain
με με me
κακά κακος bad; ugly
ὧν ος who; what
οὐκ ου not
ἔστιν ειμι be
ἀριθμός αριθμος number
κατέλαβόν καταλαμβανω apprehend
με με me
αἱ ο the
ἀνομίαι ανομια lawlessness
μου μου of me; mine
καὶ και and; even
οὐκ ου not
ἠδυνήθην δυναμαι able; can
τοῦ ο the
βλέπειν βλεπω look; see
ἐπληθύνθησαν πληθυνω multiply
ὑπὲρ υπερ over; for
τὰς ο the
τρίχας θριξ hair
τῆς ο the
κεφαλῆς κεφαλη head; top
μου μου of me; mine
καὶ και and; even
ἡ ο the
καρδία καρδια heart
μου μου of me; mine
ἐγκατέλιπέν εγκαταλειπω abandon; leave behind
με με me
39:13
הָשַׁ֣ע hāšˈaʕ שׁעה look
מִמֶּ֣נִּי mimmˈennî מִן from
וְ wᵊ וְ and
אַבְלִ֑יגָה ʔavlˈîḡā בלג gleam
בְּ bᵊ בְּ in
טֶ֖רֶם ṭˌerem טֶרֶם beginning
אֵלֵ֣ךְ ʔēlˈēḵ הלך walk
וְ wᵊ וְ and
אֵינֶֽנִּי׃ ʔênˈennî אַיִן [NEG]
39:13. circumdederunt enim me mala quorum non est numerus conprehenderunt me iniquitates meae et non potui videre plures factae sunt quam capilli capitis mei et cor meum dereliquit me
For evils without number have surrounded me; my iniquities have overtaken me, and I was not able to see. They are multiplied above the hairs of my head: and my heart hath forsaken me.
39:13. Forgive me, so that I may be refreshed, before I will go forth and be no more.
39:13. O spare me, that I may recover strength, before I go hence, and be no more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
40:13: Be pleased, O Lord, to deliver me - That is, in these troubles and sorrows. See Mat 26:39. The prayer is that, if possible, the cup of sorrow might be taken away.
O Lord, make haste to help me - This is the same form of prayer, and referring, I suppose, to the same occasion as that which occurs in Psa 22:19. See the notes at that verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:13: Be: Psa 25:17, Psa 25:18; Mat 26:36-44
make: Psa 38:22, Psa 70:1-5
John Gill
40:13 Be pleased, O Lord, to deliver me,.... From the innumerable evils which compassed him about; from sinful men, and from devils, signified by the sword, dog, and lion, Ps 22:20; and from the power and dominion of death and the grave; all which was done when he was raised from the dead, and as the fruit and effect of God's well pleasedness in him, and with what he did and suffered; see Ps 22:8;
O Lord, make haste to help me; See Gill on Ps 22:19.
Robert Jamieson, A. R. Fausset and David Brown
40:13 (Compare Ps 22:19).
39:1439:14: Կամեա՛ց Տէր փրկել զիս, եւ Տէր յօգնել ինձ նայեաց։
14 Կամեցի՛ր փրկել ինձ, Տէ՛ր, նայի՛ր, որ օգնես ինձ, Տէ՛ր:
13 Ո՛վ Տէր, զիս փրկելու կամք ըրէ. Ո՛վ Տէր, ինծի օգնելու արտորցիր։
Կամեաց, Տէր, փրկել զիս, եւ, Տէր, յօգնել ինձ նայեաց:

39:14: Կամեա՛ց Տէր փրկել զիս, եւ Տէր յօգնել ինձ նայեաց։
14 Կամեցի՛ր փրկել ինձ, Տէ՛ր, նայի՛ր, որ օգնես ինձ, Տէ՛ր:
13 Ո՛վ Տէր, զիս փրկելու կամք ըրէ. Ո՛վ Տէր, ինծի օգնելու արտորցիր։
zohrab-1805▾ eastern-1994▾ western am▾
39:1339:14 Благоволи, Господи, избавить меня; Господи! поспеши на помощь мне.
39:14 εὐδόκησον ευδοκεω satisfied κύριε κυριος lord; master τοῦ ο the ῥύσασθαί ρυομαι rescue με με me κύριε κυριος lord; master εἰς εις into; for τὸ ο the βοηθῆσαί βοηθεω help μοι μοι me πρόσχες προσεχω pay attention; beware
39:14. placeat tibi Domine ut liberes me Domine ad adiuvandum me festinaBe pleased, O Lord, to deliver me. look down, O Lord, to help me.
13. Be pleased, O LORD, to deliver me: make haste to help me, O LORD.
39:13 Be pleased, O LORD, to deliver me: O LORD, make haste to help me:
39:14 Благоволи, Господи, избавить меня; Господи! поспеши на помощь мне.
39:14
εὐδόκησον ευδοκεω satisfied
κύριε κυριος lord; master
τοῦ ο the
ῥύσασθαί ρυομαι rescue
με με me
κύριε κυριος lord; master
εἰς εις into; for
τὸ ο the
βοηθῆσαί βοηθεω help
μοι μοι me
πρόσχες προσεχω pay attention; beware
39:14. placeat tibi Domine ut liberes me Domine ad adiuvandum me festina
Be pleased, O Lord, to deliver me. look down, O Lord, to help me.
ru▾ LXX-gloss▾ vulgate▾
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Albert Barnes: Notes on the Bible - 1834
40:14: Let them be ashamed and confounded together - See at Psa 35:4, note; Psa 35:26, note. This may be understood here rather as a confident expectation than a wish or desire. It implies the certainty that they would thus be ashamed and confounded; that is, that they would not be successful, or would be foiled in their purposes. But understood as a wish or prayer, it could not be improper. There is no sin in the wish that the wicked may not be successful in their plans, and may not be suffered to injure us. As the language of the Messiah it was in every way an appropriate prayer that the purposes of those who would defeat his design in coming into the world might be foiled - for on the execution of that design depended the salvation of a lost race.
That seek after my soul to destroy it - That seek after my life; that would destroy me. That is, they seek to kill me; they would take my life before the full time is come. As understood of the Messiah, this would refer to the times when his life was in danger, as it often was, before the full period had arrived for him to die: Joh 7:6; Mat 26:18. The purpose of his enemies was to take his life; to pRev_ent the spread of his doctrines; to cheek him in his work. The taking of his life at any time before the full period had arrived, or in any other way than that in which he had purposed to lay it down, would have been a defeat of his work, since in the plan of salvation it was contemplated that he should die at a certain time, and in a certain manner - that he should die at the time which had been predicted by the prophets, and in such a mode as to make an atonement for sin. All this would have been defeated if, before that time came, he had been put to death by stoning, or in any of the numerous ways in which his life was threatened.
Let them be driven backward, and put to shame, that wish me evil - Turned backward, as they are who are unsuccessful, or are defeated. Compare Joh 18:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:14: Let them be ashamed: The verbs in the preceding verse, in which the psalmist simply prays for deliverance, are in the imperative; but here, and in the following verses, they are in the future tense, and naturally express the language of lively faith and hope, rather than that of wishing the destruction foreseen and predicted. Psa 31:17, Psa 31:18, Psa 35:4, Psa 35:26, Psa 70:2, Psa 70:3, Psa 71:13; Isa 41:11, Isa 45:24
that: Mat 21:38-41
driven: Psa 9:3; Joh 18:6; Act 9:4-6, Act 12:23, Act 12:24
Carl Friedrich Keil and Franz Delitzsch
40:14
In the midst of such sufferings, which, the longer they last, discover him all the more to himself as a sinner, he prays for speedy help. The cry for help in Ps 40:14 turns with רצה towards the will of God; for this is the root of all things. As to the rest, it resembles Ps 22:20 (38:23). The persecuted one wishes that the purpose of his deadly foes may as it were rebound against the protection of God and miserably miscarry. לספּותהּ, ad abripiendam eam (with Dagesh in the פ according to Ges. 45, 2, Ew. 245, a, and not as Gesenius, Thesaurus, p. 1235, states, aspirated),
(Note: After ל the aspirate usually disappears, as here and in Ps 118:13; but there are exceptions, as לנתושׁ ולנתוץ, Jer 1:10, and frequently, לשׁדוד, ib. Ps 57:4. After ב and כ it usually remains, as in Ps 87:6, Job 4:13; Job 33:15; 2Kings 3:34; 3Kings 1:21; Eccles 5:10; but again there are exceptions, as בּשׁכּן, Gen 35:22, בּזכּר, Jer 17:2. In Gen 23:2 it is pointed לבכּתהּ according to the rule, and in my Comment. S. 423 it is to be read "with a Dagesh.")
is added to מבקשׁי נפשׁי by way of explanation and definiteness. ישׁמּוּ, from שׁמם, to become torpid, here used of outward and inward paralysis, which is the result of overpowering and as it were bewitching surprise or fright, and is called by the Arabs ro‛b or ra‛b (paralysis through terror) cf. Job, note at Ps 18:12. An על following upon ישׁמּוּ looks at first sight as though it introduced the object and reason of this fright; it is therefore not: as a reward, in consequence of their infamy, which would not be על־עקב, but merely the accusative עקב (Is 5:23, Arabic ‛qîba), it is rather: on account of the reward (Ps 19:12) of their disgrace (cf. as belonging to the same period, Ps 109:29; Ps 35:26), i.e., of the reward which consists in their being put to shame (Hitzig). לי as in Ps 3:3; Ps 41:6 : with reference to me. האח האח (Aquila, ἀὰ ἀὰ, αὐτῇ συγχρησάμενος, as Eusebius says, οὕτως ἐχούσῃ τῇ Ἑβραΐκῆ φωνῇ) is an exclamation of sarcastic delight, which finds its satisfaction in another's misfortune (Ps 35:25).
Geneva 1599
40:14 Let them be (l) ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil.
(l) He desires that God's mercy may contend for him against the rage of his enemies.
John Gill
40:14 Let them be ashamed and confounded together,.... As they will be at the last day, when they shall see him whom they have pierced come in the clouds of heaven, in his own and his Father's glory, and in the glory of the holy angels;
that seek after my soul to destroy it; that is, his life, as did Herod in his infancy, and the Scribes and Pharisees, chief priests and elders of the people of the Jews, frequently, and at last accomplished what they sought after;
let them be driven backward; as those were who came with Judas into the garden to apprehend him, Jn 18:6;
and put to shame that wish me evil: as did the Jews, who sought all opportunities to ensnare him, and that they might have to accuse him to the Roman governor; and who earnestly desired his crucifixion, and vehemently wished his death; see Ps 41:5.
Robert Jamieson, A. R. Fausset and David Brown
40:14 The language is not necessarily imprecatory, but rather a confident expectation (Ps 5:11), though the former sense is not inconsistent with Christ's prayer for the forgiveness of His murderers, inasmuch as their confusion and shame might be the very means to prepare them for humbly seeking forgiveness (compare Acts 2:37).
39:1539:15: Ամաչեսցեն եւ յամօթ լիցին ոյք խնդրէին զանձն իմ բառնա՛լ զսա. դարձցին յետս եւ ամաչեսցեն՝ որ խնդրէին ինձ չար[6874]։ [6874] Ոմանք.Ոյք խորհէին ինձ չար։
15 Թող խայտառակուեն ու ամօթահար լինեն նրանք, որ ուզում էին կործանել ինձ. թող ետ դառնան ու ամօթով մնան ինձ չար կամեցողները:
14 Թող ամչնան ու մէկտեղ խայտառակ ըլլան Իմ անձս փնտռողները՝ զանիկա կորսնցնելու համար։Ետ դառնան ու ամօթով ըլլան Ինծի չարութիւն ուզողները։
Ամաչեսցեն եւ յամօթ լիցին ոյք խնդրէին զանձն իմ բառնալ զսա. դարձցին յետս եւ ամաչեսցեն որ խնդրէին ինձ չար:

39:15: Ամաչեսցեն եւ յամօթ լիցին ոյք խնդրէին զանձն իմ բառնա՛լ զսա. դարձցին յետս եւ ամաչեսցեն՝ որ խնդրէին ինձ չար[6874]։
[6874] Ոմանք.Ոյք խորհէին ինձ չար։
15 Թող խայտառակուեն ու ամօթահար լինեն նրանք, որ ուզում էին կործանել ինձ. թող ետ դառնան ու ամօթով մնան ինձ չար կամեցողները:
14 Թող ամչնան ու մէկտեղ խայտառակ ըլլան Իմ անձս փնտռողները՝ զանիկա կորսնցնելու համար։Ետ դառնան ու ամօթով ըլլան Ինծի չարութիւն ուզողները։
zohrab-1805▾ eastern-1994▾ western am▾
39:1439:15 Да постыдятся и посрамятся все, ищущие погибели душе моей! Да будут обращены назад и преданы посмеянию желающие мне зла!
39:15 καταισχυνθείησαν καταισχυνω shame; put to shame καὶ και and; even ἐντραπείησαν εντρεπω defer; humiliate ἅμα αμα at once; together οἱ ο the ζητοῦντες ζητεω seek; desire τὴν ο the ψυχήν ψυχη soul μου μου of me; mine τοῦ ο the ἐξᾶραι εξαιρω lift out / up; remove αὐτήν αυτος he; him ἀποστραφείησαν αποστρεφω turn away; alienate εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after καὶ και and; even ἐντραπείησαν εντρεπω defer; humiliate οἱ ο the θέλοντές θελω determine; will μοι μοι me κακά κακος bad; ugly
39:15. confundantur et revereantur simul quaerentes animam meam ut auferant eam convertantur retrorsum et confundantur qui volunt mala mihiLet them be confounded and ashamed together, that seek after my soul to take it away. Let them be turned backward and be ashamed that desire evils to me.
14. Let them be ashamed and confounded together that seek after my soul to destroy it: let them be turned backward and brought to dishonour that delight in my hurt.
39:14 Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil:
39:15 Да постыдятся и посрамятся все, ищущие погибели душе моей! Да будут обращены назад и преданы посмеянию желающие мне зла!
39:15
καταισχυνθείησαν καταισχυνω shame; put to shame
καὶ και and; even
ἐντραπείησαν εντρεπω defer; humiliate
ἅμα αμα at once; together
οἱ ο the
ζητοῦντες ζητεω seek; desire
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
τοῦ ο the
ἐξᾶραι εξαιρω lift out / up; remove
αὐτήν αυτος he; him
ἀποστραφείησαν αποστρεφω turn away; alienate
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
καὶ και and; even
ἐντραπείησαν εντρεπω defer; humiliate
οἱ ο the
θέλοντές θελω determine; will
μοι μοι me
κακά κακος bad; ugly
39:15. confundantur et revereantur simul quaerentes animam meam ut auferant eam convertantur retrorsum et confundantur qui volunt mala mihi
Let them be confounded and ashamed together, that seek after my soul to take it away. Let them be turned backward and be ashamed that desire evils to me.
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Adam Clarke: Commentary on the Bible - 1831
40:15: That say unto me, Aha, aha - האח האח. See on Psa 35:21 (note).
Albert Barnes: Notes on the Bible - 1834
40:15: Let them be desolate - The word here employed means to be astonished or amazed; then, to be laid waste, or made desolate. As used here, it refers to their purposes, and the wish or prayer is that they might be wholly unsuccessful, or that in respect to success they might be like a waste and desolate field where nothing grows.
For a reward - The word used here - עקב ‛ ê qeb - means the end, the last of anything; then, the recompence, reward, wages, as being the end, the result, or issue of a certain course of conduct. That is, in this case, the desolation prayed for would be a proper recompence for their purpose, or for what they said. "Of their shame." Of their shameful act or purpose; their act as deserving of ignominy.
That say unto me, Aha, aha - That use language of reproach and contempt. This is a term of exultation over another; a word of rejoicing at the calamities that come on another; an act of joy over a fallen enemy: Eze 25:3; see Psa 35:21, note; Psa 35:25, note. As understood of the Messiah, this would refer to the taunts and reproaches of his enemies; the exultation which they manifested when they had him in their power - when they felt secure that their vexations in regard to him were at an end, or that they would be troubled with him no more. By putting him to death they supposed that they might feel safe from further molestation on his account. For this act, this note of exultation and joy, on the part of the Jewish rulers, and of the people as stimulated by those rulers, the desolation which came upon them (the utter ruin of their temple, their city, and their nation) was an appropriate reward. That desolation did not go beyond their desert, for their treatment of the Messiah - as the ruin of the sinner in the future world will not go beyond his desert for having rejected the same Messiah as his Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:15: desolate: Psa 69:24, Psa 69:25, Psa 70:3, Psa 73:19, Psa 109:6-20; Luk 19:43, Luk 19:44, Luk 21:23, Luk 21:24
say: Psa 35:21, Psa 35:25, Psa 70:3, Psa 70:4
Geneva 1599
40:15 Let them be (m) desolate for a reward of their shame that say unto me, Aha, aha.
(m) Let the same shame and confusion come on them, which they intended to have brought on me.
John Gill
40:15 Let them be desolate for a reward of their shame,.... Of their shameful wishes, words, and actions, as they were: their habitations in Jerusalem were desolate, and so was their house or temple there, and their whole land, and they themselves were stripped of everything, when Jerusalem was taken and destroyed; see Mt 23:38, Acts 1:20;
that say unto me, Aha, aha; words expressive of joy, Ps 35:21, exulting at his miseries and sufferings on the cross, Mt 27:39; so the Targum,
"we have rejoiced at his destruction, with joy at his affliction.''
John Wesley
40:15 Shame - Their sinful and shameful actions.
Robert Jamieson, A. R. Fausset and David Brown
40:15 for a reward--literally, "in consequence of."
Aha--(Compare Ps 35:21, Ps 35:25).
39:1639:16: Կրեսցեն զամօ՛թ առ ժամայն վաղվաղակի, որ ասէին ինձ Վա՛շ վա՛շ։
16 Թող շուտափոյթ անարգանք կրեն նրանք, որ չարախնդում էին իմ դէմ:
15 Թող ամչնալով* կործանին Անոնք որ ինծի «Վա՛շ, վա՛շ» կ’ըսեն։
Կրեսցեն զամօթ առ ժամայն վաղվաղակի, որ ասէին ինձ Վաշ վաշ:

39:16: Կրեսցեն զամօ՛թ առ ժամայն վաղվաղակի, որ ասէին ինձ Վա՛շ վա՛շ։
16 Թող շուտափոյթ անարգանք կրեն նրանք, որ չարախնդում էին իմ դէմ:
15 Թող ամչնալով* կործանին Անոնք որ ինծի «Վա՛շ, վա՛շ» կ’ըսեն։
zohrab-1805▾ eastern-1994▾ western am▾
39:1539:16 Да смятутся от посрамления своего говорящие мне: >
39:16 κομισάσθωσαν κομιζω obtain παραχρῆμα παραχρημα on the spot αἰσχύνην αισχυνη shame αὐτῶν αυτος he; him οἱ ο the λέγοντές λεγω tell; declare μοι μοι me εὖγε ευγε well; rightly εὖγε ευγε well; rightly
39:16. pereant post confusionem suam qui dicunt mihi va vaLet them immediately bear their confusion, that say to me: 'T is well, t' is well.
15. Let them be desolate by reason of their shame that say unto me, Aha, Aha.
39:15 Let them be desolate for a reward of their shame that say unto me, Aha, aha:
39:16 Да смятутся от посрамления своего говорящие мне: <<хорошо! хорошо!>>
39:16
κομισάσθωσαν κομιζω obtain
παραχρῆμα παραχρημα on the spot
αἰσχύνην αισχυνη shame
αὐτῶν αυτος he; him
οἱ ο the
λέγοντές λεγω tell; declare
μοι μοι me
εὖγε ευγε well; rightly
εὖγε ευγε well; rightly
39:16. pereant post confusionem suam qui dicunt mihi va va
Let them immediately bear their confusion, that say to me: 'T is well, t' is well.
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Adam Clarke: Commentary on the Bible - 1831
40:16: Let all those that seek thee - be glad - In making prayer and supplication to thee, let them ever find thee, that they may magnify thee for the blessings they receive.
Love thy salvation - Who earnestly desire to be saved from sin: saved in thy own way, and on thy own terms.
The Lord be magnified - Let God be praised continually for the continual blessings he pours down.
Albert Barnes: Notes on the Bible - 1834
40:16: Let all those that seek thee - All those who desire to know thee; to understand thy ways; to be thy friends. The phrase is used to denote the truly pious, because it is a characteristic of all such that they truly desire to be acquainted with God, and to find the way which leads to his favor.
Rejoice and be glad in thee -
(1) By finding thee, or securing the object which they sought;
(2) in thee, as the source of all true comfort and joy.
The prayer is that all such may be successful in their efforts, while those who have no such aim may be disappointed, Psa 40:14.
Let such as love thy salvation -
(a) Thy method of salvation, or the appointed way by which men may be saved; and
(b) the salvation itself - deliverance from the guilt and dominion of sin, and complete and eternal restoration to the favor of God.
Say continually, The Lord be magnified - See the notes at Psa 35:27, where the same expression occurs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:16: all: Psa 22:26, Psa 35:27, Psa 68:3, Psa 105:3; Isa 65:13, Isa 65:14
love: Psa 119:81, Psa 119:111, Psa 119:123, Psa 119:166, Psa 119:167; Mat 13:45, Mat 13:46; Phi 3:7-9
say: Psa 35:27; Luk 1:46, Luk 1:47; Act 19:17
Geneva 1599
40:16 Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually, (n) The LORD be magnified.
(n) As the faithful always praise God for his benefits, so the wicked mocked God's children in their afflictions.
John Gill
40:16 Let all those that seek thee,.... In the first place, with their whole hearts, earnestly and diligently, in Christ, and under the influences of his Spirit, for pardon, righteousness, communion, larger measures of grace, and for honour, glory, immortality, and eternal life;
rejoice and be glad in thee: as their covenant God, the Father of their mercies, the God of all comfort and salvation, who pardons their sins, clothes them with the robes of righteousness and garments of salvation, and accepts their persons in Christ; all which is matter of joy and gladness: Christ is concerned for the joy of his people, Jn 15:11; the Targum is, "they shall", or "let them rejoice, and be glad in thy word": in himself, the essential Word, in whom there is always ground and reason of joy and gladness; because of his person, blood, righteousness, and sacrifice;
let such as love thy salvation; either Christ, who is God's salvation, Gen 49:18; and who is loved by his people, universally, superlatively, and sincerely; or the salvation of him, his deliverance from the grave, resurrection from the dead, and exaltation; the benefits of which believers share in, and so have reason to love it: or the salvation he is the author of, which is loved by those that know it; partly because agreeable to the divine perfections, the glory of God is great in it; and partly because it is so full and complete in itself, and so suitable to them;
say continually, the Lord be magnified; let this be their constant employment in this world, as it will be for ever in the next, to ascribe greatness to God; or greatly to praise him, because of the great salvation wrought out for them.
Robert Jamieson, A. R. Fausset and David Brown
40:16 (Compare Ps 35:27).
love thy salvation--delight in its bestowal on others as well as themselves.
39:1739:17: Ցնծասցեն եւ ուրախ լիցին ՚ի քեզ, ամենեքեան որ խնդրեն զքեզ Տէր։ Ասասցեն յամենայն ժամ մե՛ծ է Աստուած, եւ ոյք սիրեն զփրկութիւնս քո։
17 Թող քեզանով ցնծան ու ուրախանան բոլոր նրանք, որ փնտռում են քեզ, Տէ՛ր: Քո տուած փրկութիւնը սիրողներն ամէն ժամ թող ասեն՝ «Մեծ է Աստուած»:
16 Ամէն քեզ փնտռող Քեզմով թող ցնծայ եւ ուրախանայ։Քու փրկութիւնդ սիրողները Ամէն ժամանակ թող ըսեն. «Մեծ է Տէրը»։
Ցնծասցեն եւ ուրախ լիցին ի քեզ, ամենեքեան որ խնդրեն զքեզ, Տէր. ասասցեն յամենայն ժամ. [232]Մեծ է Աստուած``, եւ ոյք սիրեն զփրկութիւն քո:

39:17: Ցնծասցեն եւ ուրախ լիցին ՚ի քեզ, ամենեքեան որ խնդրեն զքեզ Տէր։ Ասասցեն յամենայն ժամ մե՛ծ է Աստուած, եւ ոյք սիրեն զփրկութիւնս քո։
17 Թող քեզանով ցնծան ու ուրախանան բոլոր նրանք, որ փնտռում են քեզ, Տէ՛ր: Քո տուած փրկութիւնը սիրողներն ամէն ժամ թող ասեն՝ «Մեծ է Աստուած»:
16 Ամէն քեզ փնտռող Քեզմով թող ցնծայ եւ ուրախանայ։Քու փրկութիւնդ սիրողները Ամէն ժամանակ թող ըսեն. «Մեծ է Տէրը»։
zohrab-1805▾ eastern-1994▾ western am▾
39:1639:17 Да радуются и веселятся Тобою все ищущие Тебя, и любящие спасение Твое да говорят непрестанно: >
39:17 ἀγαλλιάσαιντο αγαλλιαω jump for joy καὶ και and; even εὐφρανθείησαν ευφραινω celebrate; cheer ἐπὶ επι in; on σοὶ σοι you πάντες πας all; every οἱ ο the ζητοῦντές ζητεω seek; desire σε σε.1 you κύριε κυριος lord; master καὶ και and; even εἰπάτωσαν επω say; speak διὰ δια through; because of παντός πας all; every μεγαλυνθήτω μεγαλυνω enlarge; magnify ὁ ο the κύριος κυριος lord; master οἱ ο the ἀγαπῶντες αγαπαω love τὸ ο the σωτήριόν σωτηριος salvation; saving σου σου of you; your
39:17. gaudeant et laetentur in te qui quaerunt te dicant iugiter magnificetur Dominus qui diligunt salutare tuumLet all that seek thee rejoice and be glad in thee: and let such as love thy salvation say always: The Lord be magnified.
16. Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually, The LORD be magnified.
39:16 Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually, The LORD be magnified:
39:17 Да радуются и веселятся Тобою все ищущие Тебя, и любящие спасение Твое да говорят непрестанно: <<велик Господь!>>
39:17
ἀγαλλιάσαιντο αγαλλιαω jump for joy
καὶ και and; even
εὐφρανθείησαν ευφραινω celebrate; cheer
ἐπὶ επι in; on
σοὶ σοι you
πάντες πας all; every
οἱ ο the
ζητοῦντές ζητεω seek; desire
σε σε.1 you
κύριε κυριος lord; master
καὶ και and; even
εἰπάτωσαν επω say; speak
διὰ δια through; because of
παντός πας all; every
μεγαλυνθήτω μεγαλυνω enlarge; magnify
ὁ ο the
κύριος κυριος lord; master
οἱ ο the
ἀγαπῶντες αγαπαω love
τὸ ο the
σωτήριόν σωτηριος salvation; saving
σου σου of you; your
39:17. gaudeant et laetentur in te qui quaerunt te dicant iugiter magnificetur Dominus qui diligunt salutare tuum
Let all that seek thee rejoice and be glad in thee: and let such as love thy salvation say always: The Lord be magnified.
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Adam Clarke: Commentary on the Bible - 1831
40:17: But I am poor - עני ani, afflicted, greatly depressed.
And needy - אביון ebyon, a beggar. One utterly destitute, and seeking help.
The Lord thinketh upon me - The words are very emphatic; אדני Adonai, my prop, my support, thinketh, יחשב yachshab, meditateth, upon me. On which he concludes: "Thou art my help and deliverer." Seeing that my miserable state occupies thy heart, it will soon employ thy hand. Thou, who meditatest upon me, wilt deliver me.
Make no tarrying - Seeing thou art disposed to help, and I am in such great necessity, delay not, but come speedily to my assistance. The old Psalter speaks to this effect: "Let us not be so long under distress and misery that we lose our patience, or our love to thee."
Albert Barnes: Notes on the Bible - 1834
40:17: But I am poor and needy - More literally, "I am afflicted and poor." The language would describe the condition of one who was afflicted and was at the same time poor; of one who had no resource but in God, and who was passing through scenes of poverty and sorrow. There were undoubtedly times in the life of David to which this language would be applicable; but it would be far more applicable to the circumstances in which the Redeemer was placed; and, in accordance with the interpretation which has been given of the other parts of the psalm, I suppose that this is designed to represent his afflicted and humble condition as a man of poverty and sorrow.
Yet the Lord thinketh upon me - The Lord cares for me; he has not forgotten me. Man forsakes me, but he will not. Man leaves me to poverty and sorrow, but, he will not. How true this was of the Redeemer, that the Lord, the Father of mercies; thought on him, it is not needful now to say; nor can it be doubted that in the heavy sorrows of his life this was a source of habitual consolation. To others also - to all his friends - this is a source of unspeakable comfort. To be an object of the thoughts of God; to be had in his mind; to be constantly in his remembrance; to be certain that he will not forsake us in our trouble; to be assured in our own minds that one so great as God is - the infinite and eternal One - will never cease to think on us, may well sustain us in all the trials of life. It matters little who does forsake us, if he does not; it would be of little advantage to us who should think on us, if he did not.
Thou art my help and my deliverer - Implying the highest confidence. See the notes at Psa 18:2.
Make no tarrying, O my God - Do not linger or delay in coining to my assistance. The psalm closes with this prayer. Applied to the Redeemer, it indicates strong confidence in God in the midst of his afflictions and sorrows, with earnest pleading, coming from the depth of those sorrows, that God would interpose for him. The vision of the psalmist extended here no farther. His eye rested on a suffering Messiah - afflicted, crushed, broken, forsaken - with all the woes connected with the work of human redemption, and all the sorrows expressive of the evil of sin clustering upon him, yet confident in God, and finding his last consolation in the feeling that God "thought" on him, and in the assurance that He would not ultimately forsake him. There is something delightful, though pensive, in the close of the psalm. The last prayer of the sufferer - the confident, earnest pleading - lingers on the ear, and we almost seem to behold the Sufferer in the depth of his sorrows, and in the earnestness of his supplication, calmly looking up to God as One that "thought" on him when all others had forgotten him; as a last, safe refuge when every other refuge had failed. So, in our sorrows, we may lie before the throne, calmly looking up to God with a feeling that we are not forgotten; that there is One who "thinks" on us; and that it is our privilege to pray to him that he would hasten to deliver us. All sorrow can be borne when we feel that God has not forgotten us; we may be calm when all the world forsakes us, if we can feel assured that the great and blessed God thinks on us, and will never cease to remember us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:17: I am poor: Psa 40:5, Psa 34:6, Psa 69:33, Psa 70:5; Isa 41:17; Mat 8:20; Co2 8:9; Jam 2:5
the Lord: Pe1 2:23, Pe1 5:7
help: Psa 54:4; Isa 50:7-9; Heb 13:6
make: Psa 143:7, Psa 143:8; Rev 22:20
Carl Friedrich Keil and Franz Delitzsch
40:17
On Ps 40:17 compare Ps 35:27. David wishes, as he does in that passage, that the pious may most heartily rejoice in God, the goal of their longing; and that on account of the salvation that has become manifest, which they love (Ti2 4:8), they may continually say: Let Jahve become great, i.e., be magnified or celebrated with praises! In Ps 40:17 with ואני he comes back to his own present helpless state, but only in order to contrast with it the confession of confident hope. True he is עני ואביון (as in Ps 109:22; Ps 136:1, cf. Ps 25:16), but He who ruleth over all will care for him: Dominus solicitus erit pro me (Jerome). חשׁב in the same sense in which in Ps 40:6 the מחשׁבות, i.e., God's thoughts of salvation, is conceived of (cf. the corresponding North-Palestinian expression in Jon 1:6). A sigh for speedy help (אל־תּאחר, as in Dan 9:19 with a transition of the merely tone-long Tsere into a pausal Pathach, and here in connection with a preceding closed syllable, Olshausen, 91, d, under the accompanying influence of two final letters which incline towards the a sound) closes this second part of the Psalm. The first part is nothing but thanksgiving, the second is exclusively prayer.
John Gill
40:17 But I am poor and needy,.... As Christ was literally, 2Cor 8:9; and in a spiritual sense, when deserted by his Father, forsaken by his disciples, and surrounded by his enemies; and had the sins of his people, the curse of the law, and the wrath of God upon him;
yet the Lord thinketh upon me; thinketh good for me, as the Targum; or thinks highly of me; has me in great esteem though despised of men, and in such a suffering state;
thou art my help and my deliverer; he believed he should have what he prayed for, Ps 40:13; see Is 50:7;
make no tarrying, O my God; which is a repetition of the request in Ps 40:13.
Robert Jamieson, A. R. Fausset and David Brown
40:17 A summary of his condition and hopes.
thinketh upon--or provides for me. "He was heard," "when he had offered up prayers and supplications with strong crying and tears, unto Him that was able to save him from death" [Heb 5:7].
39:1839:18: Ես աղքատ եւ տնանկ եմ Աստուած խորհեա՛ զիս. օգնական եւ պաշտպան իմ, եւ դու Աստուած իմ մի՛ յամենար[6875]։ Տունք. իբ̃։ Գոբղայս. ծը̃։[6875] Ոմանք.Իմ ես. եւ դու Տէր իմ մի՛ յապաղեր։
18 Ես աղքատ եմ եւ տնանկ, Աստուա՛ծ, հո՛գ տար իմ մասին. իմ օգնականն ու պաշտպանը դու ես. Աստուած իմ, մի՛ ուշացիր:
17 Թէեւ ես աղքատ ու տնանկ եմ, Սակայն Տէրը հոգ կը տանի ինծի։Իմ օգնականս ու փրկիչս դո՛ւն ես։Ո՛վ իմ Աստուածս, մի՛ ուշանար։
Ես աղքատ եւ տնանկ եմ, Աստուած, խորհեա զիս. օգնական եւ պաշտպան իմ ես, եւ դու, Աստուած իմ, մի՛ յամենար:

39:18: Ես աղքատ եւ տնանկ եմ Աստուած խորհեա՛ զիս. օգնական եւ պաշտպան իմ, եւ դու Աստուած իմ մի՛ յամենար[6875]։ Տունք. իբ̃։ Գոբղայս. ծը̃։
[6875] Ոմանք.Իմ ես. եւ դու Տէր իմ մի՛ յապաղեր։
18 Ես աղքատ եմ եւ տնանկ, Աստուա՛ծ, հո՛գ տար իմ մասին. իմ օգնականն ու պաշտպանը դու ես. Աստուած իմ, մի՛ ուշացիր:
17 Թէեւ ես աղքատ ու տնանկ եմ, Սակայն Տէրը հոգ կը տանի ինծի։Իմ օգնականս ու փրկիչս դո՛ւն ես։Ո՛վ իմ Աստուածս, մի՛ ուշանար։
zohrab-1805▾ eastern-1994▾ western am▾
39:1739:18 Я же беден и нищ, но Господь печется о мне. Ты помощь моя и избавитель мой, Боже мой! не замедли.
39:18 ἐγὼ εγω I δὲ δε though; while πτωχός πτωχος bankrupt; beggarly εἰμι ειμι be καὶ και and; even πένης πενης poor κύριος κυριος lord; master φροντιεῖ φροντιζω take care μου μου of me; mine βοηθός βοηθος helper μου μου of me; mine καὶ και and; even ὑπερασπιστής υπερασπιστης of me; mine σὺ συ you εἶ ειμι be ὁ ο the θεός θεος God μου μου of me; mine μὴ μη not χρονίσῃς χρονιζω delay
39:18. ego autem sum egens et pauper Dominus sollicitus erit pro me auxilium meum et salutare meum tu Deus meus ne morerisBut I am a beggar and poor: the Lord is careful for me. Thou art my helper and my protector: O my God, be not slack.
17. But I am poor and needy; the Lord thinketh upon me: thou art my help and my deliverer; make no tarrying, O my God.
39:17 But I [am] poor and needy; [yet] the Lord thinketh upon me: thou [art] my help and my deliverer; make no tarrying, O my God:
39:18 Я же беден и нищ, но Господь печется о мне. Ты помощь моя и избавитель мой, Боже мой! не замедли.
39:18
ἐγὼ εγω I
δὲ δε though; while
πτωχός πτωχος bankrupt; beggarly
εἰμι ειμι be
καὶ και and; even
πένης πενης poor
κύριος κυριος lord; master
φροντιεῖ φροντιζω take care
μου μου of me; mine
βοηθός βοηθος helper
μου μου of me; mine
καὶ και and; even
ὑπερασπιστής υπερασπιστης of me; mine
σὺ συ you
εἶ ειμι be
ὁ ο the
θεός θεος God
μου μου of me; mine
μὴ μη not
χρονίσῃς χρονιζω delay
39:18. ego autem sum egens et pauper Dominus sollicitus erit pro me auxilium meum et salutare meum tu Deus meus ne moreris
But I am a beggar and poor: the Lord is careful for me. Thou art my helper and my protector: O my God, be not slack.
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