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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
"В воспоминании о субботе" понимается, или как указание на время богослужебного исполнения псалма - в субботу, или в переносном смысле, отвечающем буквальному пониманию слова (суббота - покой) и содержанию псалма - "в напоминание о покое", т. е. этот псалом является просительной молитвой к Богу о даровании покоя, что указывает на тяжелое состояние, испытываемое в это время Давидом. Некоторые же, выходя из того положения, что суббота была установлена по окончании дней творения, толкуют это надписание буквально, т. е., что псалом написан Давидом в воспоминание окончания творения мира. Но последнее понимание принять нельзя: окончание творения мира, когда все явилось "добра зело", было торжественным и величественным актом, с которым не гармонирует грустное и просительное содержание псалма.

Все содержание псалма отличается покаянным характером: в нем Давид ярко изображает картину своих страданий, как физических (от болезни), так и нравственных, от сознания своего преступления пред Богом. Таким же преступлением Давида, как известно, был его грех с Урией и Вирсавией. В этом же псалме Давид изображает себя одиноким, от него начинают даже отдаляться его бывшие друзья. Обе эти черты дают основание предполагать, что псалом написан при начале восстания Авессалома (на связь своего преступления с восстанием сына, как мы уже говорили, указывал и Давид), чем объясняется и вероломство друзей царя.

Господи! Снизойди к моим страданиям и болезни тела и души (2-5). Я покрыт ранами и изнемог (6-11). Друзья оставили меня, а враги усилились (13-15). Я только на Тебя надеюсь. Сознание моего греха тяготит меня и враги умножаются. Не оставь меня, Господи, и поспеши своей помощью (16-23).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This is one of the penitential psalms; it is full of grief and complaint from the beginning to the end. David's sins and his afflictions are the cause of his grief and the matter of his complaints. It should seem he was now sick and in pain, which reminded him of his sins and helped to humble him for them; he was, at the same time, deserted by his friends and persecuted by his enemies; so that the psalm is calculated for the depth of distress and a complication of calamities. He complains, I. Of God's displeasure, and of his own sin which provoked God against him, ver. 1-5. II. Of his bodily sickness, ver. 6-10. III. Of the unkindness of his friends, ver. 11. IV. Of the injuries which his enemies did him, pleading his good conduct towards them, yet confessing his sins against God, ver. 12-20. Lastly, he concludes the psalm with earnest prayers to God for his gracious presence and help, ver. 21, 22. In singing this psalm we ought to be much affected with the malignity of sin; and, if we have not such troubles as are here described, we know not how soon we may have, and therefore must sing of them by way of preparation and we know that others have them, and therefore we must sing of the by way of sympathy.
Adam Clarke: Commentary on the Bible - 1831
David prays God to have mercy upon him, and gives a most affecting account of his miserable state, Psa 38:1-10; complains of his being forsaken by his friends, and cruelly persecuted by his enemies, Psa 38:11-16; confesses his sin; and earnestly implores help, Psa 38:17-22.
The title in the Hebrew states this to be A Psalm of David, to bring to remembrance. The Chaldee; "A Psalm of David for a good memorial to Israel." The Vulgate, Septuagint, and Aethiopic: "A Psalm of David, for a commemoration concerning the Sabbath." The Arabic: "A Psalm in which mention is made of the Sabbath; besides, it is a thanksgiving and a prophecy." Never was a title more misplaced or less expressive of the contents. There is no mention of the Sabbath in it; there is no thanksgiving in it, for it is deeply penitential; and I do not see that it contains any prophecy. The Syriac: "A psalm of David, when they said to the Philistine king, Achish, This is David, who killed Goliath; we will not have him to go with us against Saul. Besides, it is a form of confession for us." It does not appear that, out of all the titles, we can gather the true intent of the Psalm.
Several conjectures have been made relative to the occasion on which this Psalm was composed; and the most likely is, that it was in reference to some severe affliction which David had after his illicit commerce with Bath-sheba; but of what nature we are left to conjecture from the third, fifth, and seventh verses. Whatever it was, he deeply repents for it, asks pardon, and earnestly entreats support from God.
Albert Barnes: Notes on the Bible - 1834
38:0: I. "Author of the psalm" - The psalm purports to have been written by David, and there is no reason to doubt that it was composed by him. There is no tradition to the contrary, and there is nothing in the psalm inconsistent with such a supposition.
II. "The title" - The psalm is said in the title to be designed "to bring to remembrance." The same title occurs in Psa 70:1-5, though there is no resemblance between the two, except that they both have reference to the attempts and purposes of the enemies of David, and to trials in different forms which had come from them. The Latin Vulgate renders this: "A Psalm of David, for remembrance concerning the Sabbath." The Septuagint renders it in the same manner. The Arabic: In which there is a mention of the sabbath." Whence these allusions to the sabbath were derived is unknown, as there is nothing in the Hebrew corresponding with them. The Aramaic Paraphrase has prefixed, "For a good memorial concerning Israel." The Hebrew term used - להזכיר lehazekiyr - means simply "for bringing to remembrance," or for reminding. The meaning is, that it is a record for the purpose of "reminding;" that is, of keeping the "remembrance" of something which had occurred in his own experience, and which might be useful to himself or to others; the record of some valuable lessons which had been learned from what he had experienced in the trials referred to. Compare Gen 40:14; Kg1 17:18; Eze 21:24. Gesenius (Lexicon) renders it, "To bring to remembrance, sc., oneself with God." Grotius says of it, "This psalm is designed to inculcate the perpetual remembrance of David and his sin, and of the pardon that was granted." There can be no doubt that the psalm had this design of making a permanent record of an important event in the life of the author, or of his "experience" in a time of great calamity; but why this title was affixed only to this psalm and to Psa 70:1-5 is wholly unknown. There are many other psalms to which, it would seem, the title might have been prefixed with equal propriety, as containing important reminiscences of trials, and of religious experience under those trials.
III. "Occasion of the psalm" - The particular time or occasion on which the psalm was composed is unknown. There are no recorded events in the life of David to which this psalm would be "particularly" applicable, though, in a life of trial and suffering such as his was, there can be no doubt that there may have been many such occasions. It is impossible now, however, to fix the exact time or occasion with any degree of accuracy or probability. What is known is, that it was with reference to sickness Psa 38:3-8, Psa 38:10-11, and to the neglect which was evinced, and the cruel treatment which he received, in sickness Psa 38:11-12, Psa 38:19-20.
IV. The contents of the psalm.
(1) The psalm describes the condition of one who was suffering from "sickness," Psa 38:2-3, Psa 38:5, Psa 38:7-8, Psa 38:10-11. Some have supposed that this is merely "figurative" language, and that it is designed to represent calamity, trouble, sorrow, heavily pressing upon him as if he were sick; others have supposed that it is intended to refer, not to David, but to the people of Israel as afflicted and persecuted, represented under the image of one suffering from disease; but the most natural and obvious interpretation is to regard it as a literal description of one who was suffering under some form of disease. There were doubtless occasions in the long life of David when this actually occurred; and there are occasions in the lives of the people of God of a similar kind, sufficiently numerous to make it proper that an inspired record of the experience of a good man thus suffering should be preserved, as an example of the proper spirit to be manifested in sickness. What was the "character" or "nature" of that sickness may appear in the examination of the particular expressions in the record.
(2) The condition of the sufferer as aggravated by two things:
(a) By the neglect of his friends - by their turning away from him in his trials, Psa 38:11;
(b) By the efforts of his enemies - taking advantage of his sickness, and bringing against him accusations which he was not then able to meet, Psa 38:12.
(3) He himself traces all these trials, arising either from his disease or from the attacks of his enemies, to his own sins, and regards them all as the expression of the divine displeasure against his transgressions, Psa 38:3-4, Psa 38:6, Psa 38:18. The effect of his suffering from sickness was to bring his sins to remembrance - an effect not uncommon, and, under the Providence of God, not undesigned - though he may have erred, as the afflicted often do, in supposing that his sickness was a "specific punishment" for sin, or was intended to correct him for some "particular" transgression.
(4) His own calmness and meekness in respect to the charges which, amid his other trials, his enemies brought against him, Psa 38:13-14. He says that he was like a deaf man that did not hear, and like a mute man that did not open his mouth. He "seemed" not to hear anything that was said to his disadvantage, and he was as silent as though he had been mute.
(5) His earnest prayer for the interposition of God in these circumstances of sickness and trial, Psa 38:15-22. He says that his only help is in God, Psa 38:15; he prays that God will not allow his enemies to triumph over him, Psa 38:16; he says that he is ready to halt, or that his strength is nearly exhausted, and he fears that his patience will utterly give way, Psa 38:17; he says that he will confess all his sin, Psa 38:18; he refers to the fact that his enemies are "lively," and are on the alert for his fall, Psa 38:19-20; and in view of all this, he earnestly calls on God to save him, Psa 38:21-22.
There is a striking resemblance between this psalm and Psa 6:1-10, in the general structure, and in some of the particular expressions. Both appear to have been composed in a time of sickness, though not probably in the same sickness; and both express substantially the same feelings. The forty-first psalm, also, appears to have been composed on a similar occasion. In a Rev_elation adapted to mankind, and designed to be applicable in its instructions and promises to the various conditions in which men are placed on the earth, it was to be presumed that there would be a not unfrequent reference to the sick bed - to the trials on a couch of languishing. And in an inspired book of "devotion," like the Book of Psalms, designed to illustrate the nature of piety in the various and diversified situations of life, the object of a Rev_elation could not be fully accomplished without an illustration of the feelings of piety in the time of sickness, and in the prospect of death - for such scenes must occur in the world, and it is eminently in such scenes that we desire to know what is the proper feeling to be cherished; what true religion is at such a time; what it will do to sustain and comfort the soul.
The Book of Psalms, therefore, would not have been complete without such an illustration of the nature of piety; and hence, it was every way probable that psalms like this would be composed, and every way improbable that no such psalms would be found in a book of inspired devotion. It seems to me, therefore, unnatural, and not demanded by any proper views of interpretation, to regard this psalm, and the other similar psalms, as DeWette, Hengstenberg, Rosenmuller and others do, and as the Aramaic Paraphrase and Jarchi do, as descriptive of "general calamity, Ungluck;" or of calamity coming upon "a people" - rather than a particular affliction in the form of sickness coming upon "an individual." The great value of the book of Psalms consists in the fact that it furnishes illustrations of the nature and power of true religion in all the varied circumstances of the lives of individual friends of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 38:1, David moves God to take compassion on his pitiful case.
Carl Friedrich Keil and Franz Delitzsch

Prayer for the Changing of Merited Wrath into Rescuing Love
The Penitential Psalm, 38, is placed immediately after Ps 37 on account of the similarity of its close to the ת strophe of that Psalm. It begins like Ps 6:1-10. If we regard David's adultery as the occasion of it (cf. more especially 2Kings 12:14), then Ps 6:1-10; 38; 51; Ps 32:1-11 form a chronological series. David is distressed both in mind and body, forsaken by his friends, and regarded by his foes as one who is cast off for ever. The fire of divine anger burns within him like a fever, and the divine withdrawal as it were rests upon him like darkness. But he fights his way by prayer through this fire and this darkness to the bright confidence of faith. The Psalm, although it is the pouring forth of such elevated and depressed feelings, is nevertheless symmetrically and skilfully laid out. It consists of three main paragraphs, which divide into four (Ps 38:2), three (Ps 38:10), and four (Ps 38:16) tetrastichs. The way in which the names of God are brought in is well conceived. The first word of the first group or paragraph is יהוה, the first word of the second אדני, and in the third יהוה and אדני are used interchangeably twice. The Psalm, in common with Ps 70:1-5, bears the inscription להזכּיר. The chronicler, in 1Chron 16:4, refers to these Hazkir Psalms together with the Hodu and Halleluja Psalms. In connection with the presentation of meat-offerings, מנחות, a portion of the meat-offering was cast into the altar fire, viz., a handful of the meal mixed with oil and the whole of the incense. This portion was called אזכּרה, ἀνάμνησις, and to offer it הזכּיר (a denominative), because the ascending smoke was intended to bring the owner of the offering into remembrance with God. In connection with the presentation of this memorial portion of the mincha, the two Psalms are appointed to be used as prayers; hence the inscription: at the presentation of the Azcara (the portion taken from the meal-offering). The lxx adds here περὶ (τοῦ) σαββάτου; perhaps equivalent to לשּׁבּת.
In this Psalm we find a repetition of a peculiarity of the penitential Psalms, viz., that the praying one has to complain not only of afflictions of body and soul, but also of outward enemies, who come forward as his accusers and take occasion from his sin to prepare the way for his ruin. This arises from the fact that the Old Testament believer, whose perception of sin was not as yet so spiritual and deep as that of the New Testament believer, almost always calls to mind some sinful act that has become openly known. The foes, who would then prepare for his ruin, are the instruments of the Satanic power of evil (cf. Ps 38:21, ישׂטנוּני), which, as becomes perceptible to the New Testament believer even without the intervention of outward foes, desires the death of the sinning one, whereas God wills that he should live.
John Gill
INTRODUCTION TO PSALM 38
A Psalm of David, to bring to remembrance. This psalm was composed by David under some sore affliction, and when in great distress of mind by reason of sin, perhaps his sin with Bathsheba; and was written as a memorial of his sense of sin, of his great afflictions, and deliverance from them; and therefore is said to be "to bring to remembrance", or to refresh his memory with the said things. Kimchi and Ben Melech think the psalm was made for the sake of such as are in distress, to put them in mind and teach them how to pray. The Targum calls the psalm,
"a good remembrance concerning Israel;''
and Jarchi says it was to remember the distress of Israel before the Lord, and that it is said with respect to all Israel; though others think the word "lehazcir" is the name of a psalm tune; and Aben Ezra was of opinion that it was the first word of some pleasant poem. The Septuagint version adds,
"concerning the sabbath,''
as if it was wrote to put persons in mind of that day; whereas there is nothing in the whole psalm that has any such tendency.
37:137:1: Սաղմոս ՚ի Դաւիթ. առ ՚ի յիշատակ շաբաթու. ԼԷ[6849]։[6849] Ոմանք.Առ ՚ի յիշատակէ շաբ՛՛։
1 Սաղմոս Դաւթի՝ շաբաթօրեայ յիշատակի առթիւ
Սաղմոս Դաւիթի՝ յիշատակի համար
Սաղմոս Դաւթի. առ ի յիշատակ [216]շաբաթու:

37:1: Սաղմոս ՚ի Դաւիթ. առ ՚ի յիշատակ շաբաթու. ԼԷ[6849]։
[6849] Ոմանք.Առ ՚ի յիշատակէ շաբ՛՛։
1 Սաղմոս Դաւթի՝ շաբաթօրեայ յիշատակի առթիւ
Սաղմոս Դաւիթի՝ յիշատակի համար
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37:037:1 Псалом Давида. В воспоминание [о субботе].
37:1 ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for ἀνάμνησιν αναμνησις remembrance περὶ περι about; around σαββάτου σαββατον Sabbath; week
37:1 לְ lᵊ לְ to דָוִ֨ד׀ ḏāwˌiḏ דָּוִד David אַל־ ʔal- אַל not תִּתְחַ֥ר tiṯḥˌar חרה be hot בַּ ba בְּ in † הַ the מְּרֵעִ֑ים mmᵊrēʕˈîm רעע be evil אַל־ ʔal- אַל not תְּ֝קַנֵּ֗א ˈtᵊqannˈē קנא be jealous בְּ bᵊ בְּ in עֹשֵׂ֥י ʕōśˌê עשׂה make עַוְלָֽה׃ ʕawlˈā עַוְלָה wickedness
37:1. canticum David in commemorationeA psalm for David, for a remembrance of the sabbath.
A Psalm of David, to bring to remembrance.
[220] KJV Chapter [38] A Psalm of David, to bring to remembrance:

37:1 Псалом Давида. В воспоминание [о субботе].
37:1
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
εἰς εις into; for
ἀνάμνησιν αναμνησις remembrance
περὶ περι about; around
σαββάτου σαββατον Sabbath; week
37:1
לְ lᵊ לְ to
דָוִ֨ד׀ ḏāwˌiḏ דָּוִד David
אַל־ ʔal- אַל not
תִּתְחַ֥ר tiṯḥˌar חרה be hot
בַּ ba בְּ in
† הַ the
מְּרֵעִ֑ים mmᵊrēʕˈîm רעע be evil
אַל־ ʔal- אַל not
תְּ֝קַנֵּ֗א ˈtᵊqannˈē קנא be jealous
בְּ bᵊ בְּ in
עֹשֵׂ֥י ʕōśˌê עשׂה make
עַוְלָֽה׃ ʕawlˈā עַוְלָה wickedness
37:1. canticum David in commemoratione
A psalm for David, for a remembrance of the sabbath.
A Psalm of David, to bring to remembrance.
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Adam Clarke: Commentary on the Bible - 1831
38:1: O Lord, rebuke me not - He was sensible that he was suffering under the displeasure of God; and he prays that the chastisement may be in mercy, and not in judgment.
Albert Barnes: Notes on the Bible - 1834
38:1: O Lord, rebuke me not in thy wrath - See the notes at Psa 6:1, where the same language occurs, except in the change of a single Hebrew "word," that is, "wrath," though expressing the same idea.
Neither chasten me in thy hot displeasure - See the notes at Psa 6:1. The Hebrew in both is the same, except that in this place the negative particle is omitted, but without affecting the sense. It is not improbable that the one was copied from the other, or that this was composed with the language of the former in the memory. Thus we often use language with which we are familiar, as being well adapted to express our ideas.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:1: (Title), This deeply penitential Psalm is supposed to have been composed by David under some grievous affliction, either bodily or mental, or both, after his illicit intercourse with Bathsheba.
to bring: Psa 70:1 *title
rebuke: Psa 6:1, Psa 88:7, Psa 88:15, Psa 88:16; Isa 27:8, Isa 54:8; Jer 10:24, Jer 30:11; Hab 3:2; Heb 12:5-11
hot: Deu 9:19
Carl Friedrich Keil and Franz Delitzsch
38:1
(Heb.: 38:2-9) David begins, as in Ps 6:1-10, with the prayer that his punitive affliction may be changed into disciplinary. Bakius correctly paraphrases. Ps 38:2 : Corripe sane per legem, castiga per crucem, millies promerui, negare non possum, sed castiga, quaeso, me ex amore ut pater, non ex furore et fervore ut judex; ne punias justitiae rigore, sed misericordiae dulcore (cf. on Ps 6:2). The negative is to be repeated in Ps 38:2, as in Ps 1:5; Ps 9:19; Ps 75:6. In the description, which give the ground of the cry for pity, נחת, is not the Piel, as in Ps 18:35, but the Niphal of the Kal נחת immediately following (root נח). קצף is anger as a breaking forth, fragor (cf. Hos 10:7, lxx φρύγανον), with ĕ instead of ı̆ in the first syllable, vowels which alternate in this word; and חמה, as a glowing or burning. חצּים (in Homer, κῆλα), God's wrath-arrows, i.e., lightnings of wrath, are His judgments of wrath; and יד, as in Ps 32:4; Ps 39:11, God's punishing hand, which makes itself felt in dispensing punishment, hence תּנחת might be attached as a mood of sequence. In Ps 38:4 wrath is called זעם as a boiling up. Sin is the cause of this experiencing wrath, and the wrath is the cause of the bodily derangement; sin as an exciting cause of the wrath always manifests itself outwardly even on the body as a fatal power. In Ps 38:5 sin is compared to waters that threaten to drown one, as in Ps 38:5 to a burden that presses one down. ככבּדוּ ממּנּי, they are heavier than I, i.e., than my power of endurance, too heavy for me. In Ps 38:6 the effects of the operation of the divine hand (as punishing) are wounds, חבּוּרת (properly, suffused variegated marks from a blow or wheals, Is 1:6; from חבר, Arab. ḥbr, to be or make striped, variegated), which הבאישׁוּ, send forth an offensive smell, and נמקּוּ, suppurate. Sin, which causes this, is called אוּלת, because, as it is at last manifest, it is always the destruction of itself. With emphasis does מפּני אוּלתּי form the second half of the verse. To take נעויתי out of Ps 38:7 and put it to this, as Meier and Thenius propose, is to destroy this its proper position. On the three מפּני, vid., Ewald, 217, l. Thus sick in soul and body, he is obliged to bow and bend himself in the extreme. נעוה is used of a convulsive drawing together of the body, Is 21:3; שׁחח, of a bowed mien, Ps 35:14; הלּך, of a heavy, lagging gait. With כּי in Ps 38:8 the grounding of the petition begins for the third time. His כּסלים, i.e., internal muscles of the loins, which are usually the fattest parts, are full of נקלה, that which is burnt, i.e., parched. It is therefore as though the burning, starting from the central point of the bodily power, would spread itself over the whole body: the wrath of God works commotion in this latter as well as in the soul. Whilst all the energies of life thus yield, there comes over him a partial, almost total lifelessness. פּוּג is the proper word for the coldness and rigidity of a corpse; the Niphal means to be brought into this condition, just as נדכּא means to be crushed, or to be brought into a condition of crushing, i.e., of violent dissolution. The מן of מנּהמת is intended to imply that the loud wail is only the utterance of the pain that is raging in his heart, the outward expression of his ceaseless, deep inward groaning.
Geneva 1599
38:1 "A Psalm of David, to bring to (a) remembrance." O LORD, rebuke me not in thy (b) wrath: neither chasten me in thy hot displeasure.
(a) To put himself and others in mind of God's chastisement for sin.
(b) He desires not to be exempted from God's rod, but that he would so moderate his hand, that he might be able to bear it.
John Gill
38:1 O Lord, rebuke me not in thy wrath: neither chasten me in thy hot displeasure,.... This and the following clause are the same as in Ps 6:1, only instead of wrath there it is anger; See Gill on Ps 6:1.
Robert Jamieson, A. R. Fausset and David Brown
38:1 To bring to remembrance, or, remind God of His mercy and himself of his sin. Appealing to God for relief from His heavy chastisement, the Psalmist avows his integrity before men, complains of the defection of friends and persecution of enemies, and in a submissive spirit, casting himself on God, with penitent confession he pleads God's covenant relation and his innocence of the charges of his enemies, and prays for divine comfort and help. (Psa. 38:1-22)
He deprecates deserved punishment, which is described (Ps 6:1), under the figure of bodily disease [Ps 38:3].
37:237:2: Տէր մի՛ սրտմտութեամբ քով յանդիմաներ զիս. եւ մի՛ բարկութեամբ քո խրատեր զիս։
2 Տէ՛ր, քո զայրոյթով մի՛ յանդիմանիր ինձ եւ քո բարկութեամբ ինձ մի՛ խրատիր,
38 Ո՛վ Տէր, քու սրտմտութիւնովդ զիս մի՛ յանդիմաներ Ու բարկութիւնովդ զիս մի՛ խրատեր։
Տէր, մի՛ սրտմտութեամբ քով յանդիմաներ զիս, եւ մի՛ բարկութեամբ քով խրատեր զիս:

37:2: Տէր մի՛ սրտմտութեամբ քով յանդիմաներ զիս. եւ մի՛ բարկութեամբ քո խրատեր զիս։
2 Տէ՛ր, քո զայրոյթով մի՛ յանդիմանիր ինձ եւ քո բարկութեամբ ինձ մի՛ խրատիր,
38 Ո՛վ Տէր, քու սրտմտութիւնովդ զիս մի՛ յանդիմաներ Ու բարկութիւնովդ զիս մի՛ խրատեր։
zohrab-1805▾ eastern-1994▾ western am▾
37:137:2 Господи! не в ярости Твоей обличай меня и не во гневе Твоем наказывай меня,
37:2 κύριε κυριος lord; master μὴ μη not τῷ ο the θυμῷ θυμος provocation; temper σου σου of you; your ἐλέγξῃς ελεγχω convict; question με με me μηδὲ μηδε while not; nor τῇ ο the ὀργῇ οργη passion; temperament σου σου of you; your παιδεύσῃς παιδευω discipline με με me
37:2 כִּ֣י kˈî כִּי that כֶ֭ ˈḵe כְּ as † הַ the חָצִיר ḥāṣîr חָצִיר grass מְהֵרָ֣ה mᵊhērˈā מְהֵרָה haste יִמָּ֑לוּ yimmˈālû מלל wither וּ û וְ and כְ ḵᵊ כְּ as יֶ֥רֶק yˌereq יֶרֶק greens דֶּ֝֗שֶׁא ˈdˈeše דֶּשֶׁא young grass יִבֹּולֽוּן׃ yibbôlˈûn נבל wither
37:2. Domine ne in ira tua arguas me neque in furore tuo corripias meRebuke me not, O Lord, in thy indignation; nor chastise me in thy wrath.
1. O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.
O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure:

37:2 Господи! не в ярости Твоей обличай меня и не во гневе Твоем наказывай меня,
37:2
κύριε κυριος lord; master
μὴ μη not
τῷ ο the
θυμῷ θυμος provocation; temper
σου σου of you; your
ἐλέγξῃς ελεγχω convict; question
με με me
μηδὲ μηδε while not; nor
τῇ ο the
ὀργῇ οργη passion; temperament
σου σου of you; your
παιδεύσῃς παιδευω discipline
με με me
37:2
כִּ֣י kˈî כִּי that
כֶ֭ ˈḵe כְּ as
† הַ the
חָצִיר ḥāṣîr חָצִיר grass
מְהֵרָ֣ה mᵊhērˈā מְהֵרָה haste
יִמָּ֑לוּ yimmˈālû מלל wither
וּ û וְ and
כְ ḵᵊ כְּ as
יֶ֥רֶק yˌereq יֶרֶק greens
דֶּ֝֗שֶׁא ˈdˈeše דֶּשֶׁא young grass
יִבֹּולֽוּן׃ yibbôlˈûn נבל wither
37:2. Domine ne in ira tua arguas me neque in furore tuo corripias me
Rebuke me not, O Lord, in thy indignation; nor chastise me in thy wrath.
1. O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Sorrowful Complaints.

1 O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure. 2 For thine arrows stick fast in me, and thy hand presseth me sore. 3 There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin. 4 For mine iniquities are gone over mine head: as a heavy burden they are too heavy for me. 5 My wounds stink and are corrupt because of my foolishness. 6 I am troubled; I am bowed down greatly; I go mourning all the day long. 7 For my loins are filled with a loathsome disease: and there is no soundness in my flesh. 8 I am feeble and sore broken: I have roared by reason of the disquietness of my heart. 9 Lord, all my desire is before thee; and my groaning is not hid from thee. 10 My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me. 11 My lovers and my friends stand aloof from my sore; and my kinsmen stand afar off.
The title of this psalm is very observable; it is a psalm to bring to remembrance; the 70th psalm, which was likewise penned in a day of affliction, is so entitled. It is designed, 1. To bring to his own remembrance. We will suppose it penned when he was sick and in pain, and then it teaches us that times of sickness are times to bring to remembrance, to bring the sin to remembrance, for which God contended with us, to awaken our consciences to deal faithfully and plainly with us, and set our sins in order before us, for our humiliation. In a day of adversity consider. Or we may suppose it penned after his recovery, but designed as a record of the convictions he was under and the workings of his heart when he was in affliction, that upon every review of this psalm he might call to mind the good impressions then made upon him and make a fresh improvement of them. To the same purport was the writing of Hezekiah when he had been sick. 2. To put others in mind of the same things which he was himself mindful of, and to teach them what to think and what to say when they are sick and in affliction; let them think as he did, and speak as he did.
I. He deprecates the wrath of God and his displeasure in his affliction (v. 1): O Lord! rebuke me not in thy wrath. With this same petition he began another prayer for the visitation of the sick, Ps. vi. 1. This was most upon his heart, and should be most upon ours when we are in affliction, that, however God rebukes and chastens us, it may not be in wrath and displeasure, for that will be wormwood and gall in the affliction and misery. Those that would escape the wrath of God must pray against that more than any outward affliction, and be content to bear any outward affliction while it comes from, and consists with, the love of God.
II. He bitterly laments the impressions of God's displeasure upon his soul (v. 2): Thy arrows stick fast in me. Let Job's complaint (ch. vii. 4) expound this of David. By the arrows of the Almighty he means the terrors of God, which did set themselves in array against him. He was under a very melancholy frightful apprehension of the wrath of God against him for his sins, and thought he could look for nothing but judgment and fiery indignation to devour him. God's arrows, as they are sure to hit the mark, so they are sure to stick where they hit, to stick fast, till he is pleased to draw them out and to bind up with his comforts the wound he has made with his terrors. This will be the everlasting misery of the damned--the arrows of God's wrath will stick fast in them and the wound will be incurable. "Thy hand, thy heavy hand, presses me sore, and I am ready to sink under it; it not only lies hard upon me, but it lies long; and who knows the power of God's anger, the weight of his hand?" Sometimes God shot his arrows, and stretched forth his hand, for David (Ps. xviii. 14), but now against him; so uncertain is the continuance of divine comforts, where yet the continuance of divine grace is assured. He complains of God's wrath as that which inflicted the bodily distemper he was under (v. 3): There is no soundness in my flesh because of thy anger. The bitterness of it, infused in his mind, affected his body; but that was not the worst: it caused the disquietude of his heart, by reason of which he forgot the courage of a soldier, the dignity of a prince, and all the cheerfulness of the sweet psalmist of Israel, and roared terribly, v. 8. Nothing will disquiet the heart of a good man so much as the sense of God's anger, which shows what a fearful thing it is to fall into his hands. The way to keep the heart quiet is to keep ourselves in the love of God and to do nothing to offend him.
III. He acknowledges his sin to be the procuring provoking cause of all his troubles, and groans more under the load of guilt than any other load, v. 3. He complains that his flesh had no soundness, his bones had no rest, so great an agitation he was in. "It is because of thy anger; that kindles the fire which burns so fiercely;" but, in the next words, he justifies God herein, and takes all the blame upon himself: "It is because of my sin. I have deserved it, and so have brought it upon myself. My own iniquities do correct me." If our trouble be the fruit of God's anger, we may thank ourselves; it is our sin that is the cause of it. Are we restless? It is sin that makes us so. If there were not sin in our souls, there would be no pain in our bones, no illness in our bodies. It is sin therefore that this good man complains most of, 1. As a burden, a heavy burden (v. 4): "My iniquities have gone over my head, as proud waters over a man that is sinking and drowning, or as a heavy burden upon my head, pressing me down more than I am able to bear or to bear up under." Note, Sin is a burden. The power of sin dwelling in us is a weight, Heb. xii. 1. All are clogged with it; it keeps men from soaring upward and pressing forward. All the saints are complaining of it as a body of death they are loaded with, Rom. vii. 24. The guilt of sin committed by us is a burden, a heavy burden; it is a burden to God (he is pressed under it, Amos ii. 13), a burden to the whole creation, which groans under it, Rom. viii. 21, 22. It will, first or last, be a burden to the sinner himself, either a burden of repentance when he is pricked to the heart for it, labours, and is heavy-laden, under it, or a burden of ruin when it sinks him to the lowest hell and will for ever detain him there; it will be a talent of lead upon him, Zech. v. 8. Sinners are said to bear their iniquity. Threatenings are burdens. 2. As wounds, dangerous wounds (v. 5): "My wounds stink and are corrupt (as wounds in the body rankle, and fester, and grow foul, for want of being dressed and looked after), and it is through my own foolishness." Sins are wounds (Gen. iv. 23), painful mortal wounds. Our wounds by sin are often in a bad condition, no care taken of them, no application made to them, and it is owing to the sinner's foolishness in not confessing sin, Ps. xxxii. 3, 4. A slight sore, neglected, may prove of fatal consequence, and so may a slight sin slighted and left unrepented of.
IV. He bemoans himself because of his afflictions, and gives ease to his grief by giving vent to it and pouring out his complaint before the Lord.
1. He was troubled in mind, his conscience was pained, and he had no rest in his own spirit; and a wounded spirit who can bear? He was troubled, or distorted, bowed down greatly, and went mourning all the day long, v. 6. He was always pensive and melancholy, which made him a burden and terror to himself. His spirit was feeble and sorely broken, and his heart disquieted, v. 8. Herein David, in his sufferings, was a type of Christ, who, being in his agony, cried out, My soul is exceedingly sorrowful. This is a sorer affliction than any other in this world; whatever God is pleased to lay upon us, we have no reason to complain as long as he preserves to us the use of our reason and the peace of our consciences.
2. He was sick and weak in body; his loins were filled with a loathsome disease, some swelling, or ulcer, or inflammation (some think a plague-sore, such as Hezekiah's boil), and there was no soundness in his flesh, but, like Job, he was all over distempered. See (1.) What vile bodies these are which we carry about with us, what grievous diseases they are liable to, and what an offence and grievance they may soon be made by some diseases to the souls that animate them, as they always are a cloud and clog. (2.) That the bodies both of the greatest and of the best of men have in them the same seeds of diseases that the bodies of others have, and are liable to the same disasters. David himself, though so great a prince and so great a saint, was not exempt from the most grievous diseases: there was no soundness even in his flesh. Probably this was after his sin in the matter of Uriah, and thus did he smart in his flesh for his fleshly lusts. When, at any time, we are distempered in our bodies, we ought to remember how God has been dishonoured in and by our bodies. He was feeble and sorely broken, v. 8. His heart panted, and was in a continual palpitation, v. 10. His strength and limbs failed him. As for the light of his eyes, that had gone from him, either with much weeping or by a defluxion of rheum upon them, or perhaps through the lowness of his spirits and the frequent returns of fainting. Note, Sickness will tame the strongest body and the stoutest spirit. David was famed for his courage and great exploits; and yet, when God contended with him by bodily sickness and the impressions of his wrath upon his mind, his hair is cut, his heart fails him, and he becomes weak as water. Therefore let not the strongman glory in his strength, nor any man set grief at defiance, however it may be thought at a distance.
3. His friends were unkind to him (v. 11): My lovers (such as had been merry with him in the day of his mirth) now stand aloof from my sore; they would not sympathize with him in his griefs, nor so much as come within hearing of his complaints, but, like the priest and Levite (Luke x. 31), passed on the other side. Even his kinsmen, that were bound to him by blood and alliance, stood afar off. See what little reason we have to trust in man or to wonder if we disappointed in our expectations of kindness from men. Adversity tries friendship, and separates between the precious and the vile. It is our wisdom to make sure a friend in heaven, who will not stand aloof from our sore and from whose love no tribulation nor distress shall be able to separate us. David, in his troubles, was a type of Christ in his agony, Christ, on his cross, feeble and sorely broken, and then deserted by his friends and kinsmen, who beheld afar off.
V. In the midst of his complaints, he comforts himself with the cognizance God graciously took both of his griefs and of his prayers (v. 9): "Lord, all my desire is before thee. Thou knowest what I want and what I would have: My groaning is not hidden from thee. Thou knowest the burdens I groan under and the blessings I groan after." The groanings which cannot be uttered are not hidden from him that searches the heart and knows what is the mind of the Spirit, Rom. viii. 26, 27.
In singing this, and praying it over, whatever burden lies upon our spirits, we would by faith cast it upon God, and all our care concerning it, and then be easy.
Adam Clarke: Commentary on the Bible - 1831
38:2: Thine arrows stick fast in me - This no doubt, refers to the acute pains which he endured; each appearing to his feeling as if an arrow were shot into his body.
Albert Barnes: Notes on the Bible - 1834
38:2: For thine arrows slick fast in me - See the notes at Job 6:4. The word rendered "stick fast" - נחת nâ chath - means properly to go or come down; to descend; and the literal idea here would be, "thine arrows come down upon me." It is not so much the idea of their "sticking fast" when in the wound or flesh; it is that they come down upon one, and pierce him. The meaning is, that he was afflicted "as if" God had wounded him with arrows - arrows which pierced deep in his flesh. Compare the notes at Psa 45:5. The allusion is to the disease with which he was afflicted.
And thy hand presseth me sore - The same word is used here which in the former part of the verse is rendered "stick fast." The idea is, that the hand of God had "descended" or "come down" upon him, prostrating his strength, and laying him on a bed of pain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:2: thine: Psa 21:12, Psa 64:7; Job 6:4; Lam 3:12
thy hand: Psa 32:4, Psa 39:10, Psa 39:11; Deu 2:15; Rut 1:13; Sa1 5:6, Sa1 5:11, Sa1 6:9
Geneva 1599
38:2 For thine (c) arrows stick fast in me, and thy hand presseth me sore.
(c) Your sickness, with which you have visited me.
John Gill
38:2 For thine arrows stick fast in me,.... Meaning either words with which as a father the Lord rebuked him; and which were sharp and cutting, entered into him and abode with him, and gave him much pain and uneasiness; and by which he concluded that his rebukes were in wrath and hot displeasure; such as those in 2Kings 12:11; so the words of men are compared to arrows, Ps 57:4 or outward afflictions, attended with inward trouble of soul; for as judgments are the arrows of God, such as famine, pestilence, &c. Ezek 5:16, Deut 32:21; so the chastening dispensations of Providence, under which the people of God themselves are, are so called, because they oftentimes come swiftly, suddenly, and at unawares, and are very pungent and distressing; and sometimes stick fast and continue long, by reason of which they are inwardly wounded, and conceive of God as sorely displeased with them; see Job 6:4;
and thy hand presseth me sore; the afflicting hand of God, which lay heavy upon him; and is a mighty hand when laid on such worms as mortal sinful men are, who cannot bear up under it, unless they have divine supports; see Job 19:21. This is by some supposed to be some bodily disease inflicted on him; some have thought of the leprosy, which was a stroke from the hand of God; but this is not likely, since he must have been deposed and shut up; the Jews indeed say (e) that he was a leper six months, and that the divine Presence was taken from him; a late learned man (f) thinks it was the smallpox, from the unsoundness of his flesh, the soreness of the disease, the stench of it, temporary blindness, and his friends standing aloof from him; though perhaps no other than affliction of mired for sin, comparable to the disease described, is meant.
(e) In R. Obadiah in loc. (f) De Laney's Life of King David, vol. 2. p. 146.
John Wesley
38:2 Arrows - Thy judgments outward and inward.
Robert Jamieson, A. R. Fausset and David Brown
38:2 arrows . . . and thy hand--the sharp and heavy afflictions he suffered (Deut 32:23).
37:337:3: Զի նետք քո հարան յիս, եւ յի՛ս հաստատեցա՛ւ ձեռն քո[6850]։ [6850] Ոմանք.Հաստատեցան ձեռք քո։
3 քանզի քո նետերն ինձ հարուածեցին, եւ քո ձեռքն ինձ վրայ ծանրացաւ:
2 Վասն զի քու նետերդ իմ ներսիդիս մխուեցան Եւ քու ձեռքդ իմ վրաս կը ճնշէ։
Զի նետք քո հարան յիս, եւ յիս հաստատեցաւ ձեռն քո:

37:3: Զի նետք քո հարան յիս, եւ յի՛ս հաստատեցա՛ւ ձեռն քո[6850]։
[6850] Ոմանք.Հաստատեցան ձեռք քո։
3 քանզի քո նետերն ինձ հարուածեցին, եւ քո ձեռքն ինձ վրայ ծանրացաւ:
2 Վասն զի քու նետերդ իմ ներսիդիս մխուեցան Եւ քու ձեռքդ իմ վրաս կը ճնշէ։
zohrab-1805▾ eastern-1994▾ western am▾
37:237:3 ибо стрелы Твои вонзились в меня, и рука Твоя тяготеет на мне.
37:3 ὅτι οτι since; that τὰ ο the βέλη βελος missile σου σου of you; your ἐνεπάγησάν εμπηγνυμι me καὶ και and; even ἐπεστήρισας επιστηριζω prop up; steady ἐπ᾿ επι in; on ἐμὲ εμε me τὴν ο the χεῖρά χειρ hand σου σου of you; your
37:3 בְּטַ֣ח bᵊṭˈaḥ בטח trust בַּֽ֭ ˈbˈa בְּ in יהוָה [yhwˌāh] יְהוָה YHWH וַ wa וְ and עֲשֵׂה־ ʕᵃśē- עשׂה make טֹ֑וב ṭˈôv טֹוב good שְׁכָן־ šᵊḵon- שׁכן dwell אֶ֝֗רֶץ ˈʔˈereṣ אֶרֶץ earth וּ û וְ and רְעֵ֥ה rᵊʕˌē רעה pasture אֱמוּנָֽה׃ ʔᵉmûnˈā אֱמוּנָה steadiness
37:3. quia sagittae tuae infixae sunt mihi et tetigit me manus tuaFor thy arrows are fastened in me: and thy hand hath been strong upon me.
2. For thine arrows stick fast in me, and thy hand presseth me sore.
For thine arrows stick fast in me, and thy hand presseth me sore:

37:3 ибо стрелы Твои вонзились в меня, и рука Твоя тяготеет на мне.
37:3
ὅτι οτι since; that
τὰ ο the
βέλη βελος missile
σου σου of you; your
ἐνεπάγησάν εμπηγνυμι me
καὶ και and; even
ἐπεστήρισας επιστηριζω prop up; steady
ἐπ᾿ επι in; on
ἐμὲ εμε me
τὴν ο the
χεῖρά χειρ hand
σου σου of you; your
37:3
בְּטַ֣ח bᵊṭˈaḥ בטח trust
בַּֽ֭ ˈbˈa בְּ in
יהוָה [yhwˌāh] יְהוָה YHWH
וַ wa וְ and
עֲשֵׂה־ ʕᵃśē- עשׂה make
טֹ֑וב ṭˈôv טֹוב good
שְׁכָן־ šᵊḵon- שׁכן dwell
אֶ֝֗רֶץ ˈʔˈereṣ אֶרֶץ earth
וּ û וְ and
רְעֵ֥ה rᵊʕˌē רעה pasture
אֱמוּנָֽה׃ ʔᵉmûnˈā אֱמוּנָה steadiness
37:3. quia sagittae tuae infixae sunt mihi et tetigit me manus tua
For thy arrows are fastened in me: and thy hand hath been strong upon me.
2. For thine arrows stick fast in me, and thy hand presseth me sore.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
38:3: No soundness in my flesh - This seems to refer to some disorder which so affected the muscles as to produce sores and ulcers; and so affected his bones as to leave him no peace nor rest. In short, he was completely and thoroughtly diseased; and all this he attributes to his sin, either as being its natural consequence, or as being inflicted by the Lord as a punishment on its account.
Albert Barnes: Notes on the Bible - 1834
38:3: There is no soundness in my flesh - There is no sound place in my flesh; there is no part of my body that is free from disease. The word used here - מתם methô m - occurs only in Jdg 20:48, where it is rendered "men;" in Isa 1:6, and in this place, where it is rendered "soundness." See the notes at Isa 1:6. It means that the body was wholly diseased; but what was the nature of the disease we are not informed. It would seem, however, that it was some cutaneous disease, or some disease that produced outward and loathsome eruptions that made his friends withdraw from him, Psa 38:7, Psa 38:11; compare Psa 41:8.
Because of thine anger - That is, he regarded this as a punishment for sin; a specific manifestation of the divine displeasure on account of some particular offence or act of transgression. He does not refer, however, to the particular sin which he regarded as the cause of his sickness, and it is probable that this is just an instance of that state of mind, often morbid, in which we consider a particular calamity that comes upon us as a special proof of the divine displeasure. There are, undoubtedly, cases when sickness may be properly thus regarded; but it should be observed that, as this is not the universal rule in regard to sickness and other trials - as they come upon us under general laws, and because in sweeping over a community they often fall upon the righteous as well as the wicked, - we should not infer at once, when we are sick or otherwise afflicted, that it is for any "particular" sin, or that it is proof of any special displeasure of God against us. It is undoubtedly right to regard all affliction as having a close connection with sin, and to allow any calamity to suggest to us the idea of our depravity, for sin is the original cause of all the wretchedness and woe on earth; but under this general law we cannot always determine the "particular" reason why calamity comes on us. It may have other purposes and ends than that of being a specific punishment for our offences.
Neither is there any rest in my bones - Margin: "peace" or "health." The Hebrew word means "peace." The idea is, that there was no comfort; no rest. His bones were filled with constant pain. The flesh "and the bones" constitute the entire man; and the idea here is, that he was universally diseased. The disease pervaded every part of the body.
Because of my sin - Regarding his sin as the immediate cause of his suffering. In a general sense, as has been remarked above, it is not wrong to regard sin as the cause of all our misery, and we may allow our suffering to be, in some degree, a measure or gauge of the evil of sin. The error consists in our regarding a particular form of trial as the punishment of a particular sin. The effect in the case of tile psalmist was undoubtedly to bring to remembrance his sins; to impress his mind deeply with a sense of the evil of sin; to humble him at the recollection of guilt. This effect is not improper or undesirable, provided it does not lead us to the conclusion, often erroneous, that our affliction has come upon us on account of a particular transgression. That may be so indeed; but the idea that that is the universal rule in regard to affliction is one which we are not required to entertain. See the notes at Luk 13:1-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:3: soundness: Psa 31:9; Ch2 26:19; Job 2:7, Job 2:8, Job 33:19-22; Isa 1:5, Isa 1:6
neither: Psa 6:2, Psa 51:8, Psa 102:3, Psa 102:5
rest: Heb. peace, or, health
because: Psa 51:8, Psa 90:7, Psa 90:8; Lam 3:40-42
Geneva 1599
38:3 [There is] no soundness in my flesh because of thine anger; neither [is there any] rest in my bones because of my (d) sin.
(d) David acknowledges God to be just in his punishments, because his sins had deserved much more.
John Gill
38:3 There is no soundness in my flesh, because of thine anger,.... Such was the nature of the affliction the psalmist laboured under, and which he took to be an effect of the anger of God towards him, that the whole frame of nature was affected with it, and from the crown of the head to, the soles of the feet there was no health or soundness, as in Is 1:6; where the same word is used as here; some think the word (g) here used has the signification of man; and that the sense is, that through, the violence of the distemper he had not so much, as the form of a man, as his antitype in Is 52:14; and as this led him to a view of his sins, as the cause of his affliction, he was so far from thinking himself sound and whole, or perfect in a spiritual sense, that he saw he was all over diseased with sin, and that in his flesh dwelt no good thing;
neither is there any rest in my bones, because of my sin; or "peace" (h) there; sin breaks the believer's rest, and disturbs his peace; nor can he, in a view of it, find any rest in himself, nor in any creature, nor in any service or duty, only in Jesus Christ, his blood, righteousness, and sacrifice.
(g) "non superest amplius ulla forma seu figura hominis", Amama; so Joseph Kimchi. (h) "non (est) pax", Pagninus, Montanus, Vatablus, Tigurine version, Junius & Tremellius, Piscator, Musculus, Cocceius, Gejerus, Michaelis; so Ainsworth.
John Wesley
38:3 Sin - Which hath provoked thee to deal thus severely with me.
37:437:4: Ո՛չ գոյ բժշկութիւն մարմնոյ իմոյ, յերեսաց բարկութեան քոյ։ Ո՛չ է խաղաղութիւն ոսկերաց իմոց, յերեսաց մեղաց իմոց։
4 Մարմնիս համար բուժում չկայ քո բարկութեան դէմ, ոսկորներս հանգստութիւն չունեն իմ մեղքերի պատճառով:
3 Իմ մարմնիս մէջ առողջութիւն չկայ՝ քու բարկութեանդ երեսէն Ու ոսկորներուս մէջ հանգստութիւն չկայ իմ մեղքիս պատճառով,
Ոչ գոյ բժշկութիւն մարմնոյ իմոյ յերեսաց բարկութեան քո. ոչ է խաղաղութիւն ոսկերաց իմոց յերեսաց մեղաց իմոց:

37:4: Ո՛չ գոյ բժշկութիւն մարմնոյ իմոյ, յերեսաց բարկութեան քոյ։ Ո՛չ է խաղաղութիւն ոսկերաց իմոց, յերեսաց մեղաց իմոց։
4 Մարմնիս համար բուժում չկայ քո բարկութեան դէմ, ոսկորներս հանգստութիւն չունեն իմ մեղքերի պատճառով:
3 Իմ մարմնիս մէջ առողջութիւն չկայ՝ քու բարկութեանդ երեսէն Ու ոսկորներուս մէջ հանգստութիւն չկայ իմ մեղքիս պատճառով,
zohrab-1805▾ eastern-1994▾ western am▾
37:337:4 Нет целого места в плоти моей от гнева Твоего; нет мира в костях моих от грехов моих,
37:4 οὐκ ου not ἔστιν ειμι be ἴασις ιασις healing ἐν εν in τῇ ο the σαρκί σαρξ flesh μου μου of me; mine ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the ὀργῆς οργη passion; temperament σου σου of you; your οὐκ ου not ἔστιν ειμι be εἰρήνη ειρηνη peace τοῖς ο the ὀστέοις οστεον bone μου μου of me; mine ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῶν ο the ἁμαρτιῶν αμαρτια sin; fault μου μου of me; mine
37:4 וְ wᵊ וְ and הִתְעַנַּ֥ג hiṯʕannˌaḡ ענג be dainty עַל־ ʕal- עַל upon יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and יִֽתֶּן־ yˈitten- נתן give לְ֝ךָ֗ ˈlᵊḵˈā לְ to מִשְׁאֲלֹ֥ת mišʔᵃlˌōṯ מִשְׁאָלָה request לִבֶּֽךָ׃ libbˈeḵā לֵב heart
37:4. non est sanitas in carne mea a facie indignationis tuae non est pax ossibus meis a facie peccati meiThere is no health in my flesh, because of thy wrath: there is no peace for my bones, because of my sins.
3. There is no soundness in my flesh because of thine indignation; neither is there any health in my bones because of my sin.
There is no soundness in my flesh because of thine anger; neither [is there any] rest in my bones because of my sin:

37:4 Нет целого места в плоти моей от гнева Твоего; нет мира в костях моих от грехов моих,
37:4
οὐκ ου not
ἔστιν ειμι be
ἴασις ιασις healing
ἐν εν in
τῇ ο the
σαρκί σαρξ flesh
μου μου of me; mine
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῆς ο the
ὀργῆς οργη passion; temperament
σου σου of you; your
οὐκ ου not
ἔστιν ειμι be
εἰρήνη ειρηνη peace
τοῖς ο the
ὀστέοις οστεον bone
μου μου of me; mine
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῶν ο the
ἁμαρτιῶν αμαρτια sin; fault
μου μου of me; mine
37:4
וְ wᵊ וְ and
הִתְעַנַּ֥ג hiṯʕannˌaḡ ענג be dainty
עַל־ ʕal- עַל upon
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
יִֽתֶּן־ yˈitten- נתן give
לְ֝ךָ֗ ˈlᵊḵˈā לְ to
מִשְׁאֲלֹ֥ת mišʔᵃlˌōṯ מִשְׁאָלָה request
לִבֶּֽךָ׃ libbˈeḵā לֵב heart
37:4. non est sanitas in carne mea a facie indignationis tuae non est pax ossibus meis a facie peccati mei
There is no health in my flesh, because of thy wrath: there is no peace for my bones, because of my sins.
3. There is no soundness in my flesh because of thine indignation; neither is there any health in my bones because of my sin.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
4-5. Давид молит Бога, чтобы Он не наказывал его всею силою своего праведного гнева, хотя последний он и считает заслуженным. Страдания Давида велики: в него "вонзились стрелы", т. е. те страдания, которые сейчас испытывает Давид и которые ниже он описывает очень подробно; по испытываемой боли он сравнивает страдания с болью от стрел на войне. "Рука тяготеет", т. е. рука гнева, или - Господь сильно карает. Этой карой была какая-то болезнь, которая поразила Давида и, по его образному выражению, заставляла страдать не только его тело, мускулы, но и кости, т. е. внедрилась очень глубоко. Сила физических страданий вполне отвечает сознанию Давидом глубины своего падения и тяжести совершенного им преступления, которое он в своем сокрушенно-покаянном настроении образно рисует потопившим его с головой и давящим, как тяжелое бремя.
Adam Clarke: Commentary on the Bible - 1831
38:4: Mine iniquities are gone over mine head - He represents himself as one sinking in deep waters, or as one oppressed by a burden to which his strength was unequal.
Albert Barnes: Notes on the Bible - 1834
38:4: For mine iniquities are gone over mine head - This is merely an enlargement of the idea suggested in the last verse - that his present sickness was to be traced to his sin, and that he was suffering the punishment for sin. The idea is here that his sins were very numerous and very aggravated. They had risen up around him, or had so accumulated that the mass rose, like waves of the sea, above his head. A somewhat similar idea - though the thought there refers rather to the number of sins than the degree of guilt - occurs in Psa 40:12 : "Mine iniquities ... are more than the hairs of my head."
As an heavy burden ... - That is, they are so heavy that I cannot bear them, and my frame has sunk under them. This might mean either that the sense of sin was so great that he could not bear up under it, but had been crushed by it (compare Psa 32:3-4); or that on account of sin, "as if" it were a heavy weight, he had been crushed by disease. The general idea is, that the real cause of his sickness was the fact that he was a great sinner, and that God was punishing him for it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:4: mine: Psa 40:12; Ezr 9:6
as an: Lev 7:18; Isa 53:11; Lam 1:14; Mat 11:28; Pe1 2:24
Geneva 1599
38:4 For mine (e) iniquities are gone over mine head: as an heavy burden they are too heavy for me.
(e) He confesses his sins, God's justice, and makes prayer his refuge.
John Gill
38:4 For mine iniquities are gone over mine head,.... Like an inundation of waters, as the waves and billows of the sea; for the waters to come up to the neck or chin shows great danger; but when they go over the head the case is desperate, and a person is sinking and drowning; compare with this Ps 69:1; the simile may denote both the number and weight of sins, and also signifies the overwhelming distress the psalmist was in, under a view of them;
as an heavy burden, they are too heavy for me; the guilt of sin upon the conscience, without a view of pardon, lies heavy indeed, and makes a man a burden to himself, as it did Job, Job 7:20; yea, sin is not only grieving and afflicting to pardoned ones, and who know they are pardoned, but it is a burden to them under which they groan; nor is it possible for any so to bear it as to satisfy and make atonement for it; none but Christ could ever do this, and he has done it; nor is there any relief for burdened souls, but by looking to a sin bearing and sin atoning Saviour, and by casting the burden upon him, who invites them to him for rest.
John Wesley
38:4 Iniquities - Or, the punishment of mine iniquities, as this word is frequently used. Are gone - Like deep waters wherewith I am overwhelmed.
Robert Jamieson, A. R. Fausset and David Brown
38:4 iniquities--afflictions in punishment of sin (2Kings 16:12; Ps 31:10; Ps 40:12).
gone over mine head--as a flood.
37:537:5: Անօրէնութիւնք իմ բարձրացա՛ն քան զգլուխ իմ, որպէս բեռն ծանր ծանրացան ՚ի վերայ իմ[6851]։ [6851] Ոմանք.Ծանրացաւ ՚ի վերայ իմ։
5 Անօրէնութիւններս գլխիցս վեր բարձրացան, սաստիկ բեռան պէս ծանրացան վրաս:
4 Վասն զի անօրէնութիւններս գլխէս վեր բարձրացան, Ծանր բեռի պէս իմ վրաս* ծանրացան։
Անօրէնութիւնք իմ բարձրացան քան զգլուխ իմ, որպէս բեռն ծանր ծանրացան ի վերայ իմ:

37:5: Անօրէնութիւնք իմ բարձրացա՛ն քան զգլուխ իմ, որպէս բեռն ծանր ծանրացան ՚ի վերայ իմ[6851]։
[6851] Ոմանք.Ծանրացաւ ՚ի վերայ իմ։
5 Անօրէնութիւններս գլխիցս վեր բարձրացան, սաստիկ բեռան պէս ծանրացան վրաս:
4 Վասն զի անօրէնութիւններս գլխէս վեր բարձրացան, Ծանր բեռի պէս իմ վրաս* ծանրացան։
zohrab-1805▾ eastern-1994▾ western am▾
37:437:5 ибо беззакония мои превысили голову мою, как тяжелое бремя отяготели на мне,
37:5 ὅτι οτι since; that αἱ ο the ἀνομίαι ανομια lawlessness μου μου of me; mine ὑπερῆραν υπεραιρω lift over / up τὴν ο the κεφαλήν κεφαλη head; top μου μου of me; mine ὡσεὶ ωσει as if; about φορτίον φορτιον cargo; load βαρὺ βαρυς weighty; heavy ἐβαρύνθησαν βαρυνω weighty; weigh down ἐπ᾿ επι in; on ἐμέ εμε me
37:5 גֹּ֣ול gˈôl גלל roll עַל־ ʕal- עַל upon יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH דַּרְכֶּ֑ךָ darkˈeḵā דֶּרֶךְ way וּ û וְ and בְטַ֥ח vᵊṭˌaḥ בטח trust עָ֝לָ֗יו ˈʕālˈāʸw עַל upon וְ wᵊ וְ and ה֣וּא hˈû הוּא he יַעֲשֶֽׂה׃ yaʕᵃśˈeh עשׂה make
37:5. quia iniquitates meae transierunt caput meum quasi onus grave adgravatae sunt super meFor my iniquities are gone over my head: and as a heavy burden are become heavy upon me.
4. For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me.
For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me:

37:5 ибо беззакония мои превысили голову мою, как тяжелое бремя отяготели на мне,
37:5
ὅτι οτι since; that
αἱ ο the
ἀνομίαι ανομια lawlessness
μου μου of me; mine
ὑπερῆραν υπεραιρω lift over / up
τὴν ο the
κεφαλήν κεφαλη head; top
μου μου of me; mine
ὡσεὶ ωσει as if; about
φορτίον φορτιον cargo; load
βαρὺ βαρυς weighty; heavy
ἐβαρύνθησαν βαρυνω weighty; weigh down
ἐπ᾿ επι in; on
ἐμέ εμε me
37:5
גֹּ֣ול gˈôl גלל roll
עַל־ ʕal- עַל upon
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
דַּרְכֶּ֑ךָ darkˈeḵā דֶּרֶךְ way
וּ û וְ and
בְטַ֥ח vᵊṭˌaḥ בטח trust
עָ֝לָ֗יו ˈʕālˈāʸw עַל upon
וְ wᵊ וְ and
ה֣וּא hˈû הוּא he
יַעֲשֶֽׂה׃ yaʕᵃśˈeh עשׂה make
37:5. quia iniquitates meae transierunt caput meum quasi onus grave adgravatae sunt super me
For my iniquities are gone over my head: and as a heavy burden are become heavy upon me.
4. For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
38:5: My wounds stink and are corrupt - Taking this in connection with the rest of the Psalm, I do not see that we can understand the word in any figurative or metaphorical way. I believe they refer to some disease with which he was at this time afflicted; but whether the leprosy, the small pox, or some other disorder that had attacked the whole system, and showed its virulence on different parts of the outer surface, cannot be absolutely determined.
Because of my foolishness - This may either signify sin as the cause of his present affliction, or it may import an affliction which was the consequence of that foolish levity which prefers the momentary gratification of an irregular passion to health of body and peace of mind.
Albert Barnes: Notes on the Bible - 1834
38:5: My wounds stink - The word rendered "wounds" here means properly the swelling or wales produced by stripes. See the notes at Isa 1:6; notes at Isa 53:5. The meaning here is, that he was under chastisement for his sin; that the stripes or blows on account of it had not only left a mark and produced a swelling, but that the skin itself had been broken, and that the flesh had become corrupt, and the sore offensive. Many expositors regard this as a mere figurative representation of the sorrow produced by the consciousness of sin; and of the loathsome nature of sin, but it seems to me that the whole connection rather requires us to understand it of bodily suffering, or of disease.
And are corrupt - The word used here - מקק mâ qaq - means properly to melt; to pine away; and then, to flow, to run, as sores and ulcers do. The meaning here is, My sores run; to wit, with corrupt matter.
Because of my foolishness - Because of my sin, regarded as folly. Compare the notes at Psa 14:1. The Scripture idea is that sin is the highest folly. Hence, the psalmist, at the same time that he confesses his sin, acknowledges also its foolishness. The idea of sin and that of folly become so blended together - or they are so entirely synonymous - that the one term may be used for the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:5: My wounds: The soul being invisible, its distempers are also so; therefore the sacred writers describe them by the distempers of the body. (See the parallel texts on these verses.) On reading these and similar passages, say Bp. Lowth, some, who were but little acquainted with the genius of Hebrew poetry, have pretended to enquire into the nature of the disease with which the poet was afflicted; not less absurdly, in my opinion, than if they had perplexed themselves to discover in what river he was plunged, when he complains that "the deep waters had gone over his soul." Psa 38:7, Psa 32:3; Isa 1:5, Isa 1:6; Jer 8:22
Geneva 1599
38:5 My wounds stink [and] are corrupt because of (f) my foolishness.
(f) That rather gave place to my own lusts, than to the will of God.
John Gill
38:5 My wounds stink, and are corrupt,.... Meaning his sins, which had wounded him, and for which there is no healing but in a wounded Saviour, and by his stripes we are healed, Is 53:5; where the same word is used as here; Christ's black and blue stripes and wounds, as the word signifies, are the healing of ours, both of sins, and of the effects of them; which, to a sensible sinner, are as nauseous and loathsome as an old wound that is festered and corrupt;
because of my foolishness: as all sin arises from foolishness, which is bound in the hearts of men, and from whence it arises, Mk 7:22; perhaps the psalmist may have respect to his folly with Bathsheba, which had been the occasion of all the distress that is spoken of both before and afterwards.
John Wesley
38:5 Foolishness - Sin.
Robert Jamieson, A. R. Fausset and David Brown
38:5 The loathsomeness, corruption, and wasting torture of severe physical disease set forth his mental anguish [Ps 38:6]. It is possible some bodily disease was connected. The
loins are the seat of strength. His exhaustion left him only the power to groan [Ps 38:9].
37:637:6: Նեխեցան եւ փտեցան վէրք իմ, յերեսա՛ց անզգամութեան իմոյ։
6 Վէրքերն իմ նեխեցին ու փտեցին անզգամութեանս հետեւանքով:
5 Վէրքերս հոտեցան ու փտտեցան Իմ յիմարութեանս պատճառով։
Նեխեցան եւ փտեցան վէրք իմ յերեսաց անզգամութեան իմոյ:

37:6: Նեխեցան եւ փտեցան վէրք իմ, յերեսա՛ց անզգամութեան իմոյ։
6 Վէրքերն իմ նեխեցին ու փտեցին անզգամութեանս հետեւանքով:
5 Վէրքերս հոտեցան ու փտտեցան Իմ յիմարութեանս պատճառով։
zohrab-1805▾ eastern-1994▾ western am▾
37:537:6 смердят, гноятся раны мои от безумия моего.
37:6 προσώζεσαν προσοζω and; even ἐσάπησαν σηπω rot οἱ ο the μώλωπές μωλωψ welt μου μου of me; mine ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the ἀφροσύνης αφροσυνη nonsense μου μου of me; mine
37:6 וְ wᵊ וְ and הֹוצִ֣יא hôṣˈî יצא go out כָ ḵā כְּ as † הַ the אֹ֣ור ʔˈôr אֹור light צִדְקֶ֑ךָ ṣiḏqˈeḵā צֶדֶק justice וּ֝ ˈû וְ and מִשְׁפָּטֶ֗ךָ mišpāṭˈeḵā מִשְׁפָּט justice כַּֽ kˈa כְּ as † הַ the צָּהֳרָֽיִם׃ ṣṣohᵒrˈāyim צָהֳרַיִם noon
37:6. conputruerunt et tabuerunt cicatrices meae a facie insipientiae meaeMy sores are putrified and corrupted, because of my foolishness.
5. My wounds stink and are corrupt, because of my foolishness.
My wounds stink [and] are corrupt because of my foolishness:

37:6 смердят, гноятся раны мои от безумия моего.
37:6
προσώζεσαν προσοζω and; even
ἐσάπησαν σηπω rot
οἱ ο the
μώλωπές μωλωψ welt
μου μου of me; mine
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῆς ο the
ἀφροσύνης αφροσυνη nonsense
μου μου of me; mine
37:6
וְ wᵊ וְ and
הֹוצִ֣יא hôṣˈî יצא go out
כָ ḵā כְּ as
† הַ the
אֹ֣ור ʔˈôr אֹור light
צִדְקֶ֑ךָ ṣiḏqˈeḵā צֶדֶק justice
וּ֝ ˈû וְ and
מִשְׁפָּטֶ֗ךָ mišpāṭˈeḵā מִשְׁפָּט justice
כַּֽ kˈa כְּ as
† הַ the
צָּהֳרָֽיִם׃ ṣṣohᵒrˈāyim צָהֳרַיִם noon
37:6. conputruerunt et tabuerunt cicatrices meae a facie insipientiae meae
My sores are putrified and corrupted, because of my foolishness.
5. My wounds stink and are corrupt, because of my foolishness.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8. Представляют описание болезни. - "От безумия моего", вследствие моего греха, мое тело покрылось ранами, которые издают смрадный запах; мои страдания тяжелы и я совсем поник, целый день хожу и "сетую", томлюсь, осуждаю себя самого. Мои чресла полны воспалений и нет здорового места в моем теле. Какая это была болезнь, по указанным здесь признакам трудно определить. Согласно евр. тексту, многие толковники (напр., Иероним, а из новейших - Крамер, Евальд) и раввины считали эту болезнь "в роде проказы". Но такого определения нельзя составить по признакам, указанным в Библии. Если у Давида были поражены уже кости, то при таком развитии болезни он не мог бы ходить, чему, по данному псалму, эта болезнь, однако, не мешала. Кроме того, если бы это была проказа, то едва ли о ней, как явлении важном, умолчали бы исторические книги, так как при взгляде того времени на эту болезнь, как знак отвержения от Бога, едва ли бы она прошла для царя бесследно и не вызвала бы в народе политических волнений. Данная болезнь, как видно из псалма, вызывала насмешки над Давидом за болезнь чресл. Последние признавались носителями производительной силы, источником чадородия, в чем видели знак божественного благоволения; поэтому считали, что потеря этой силы и, следовательно, способности чадородия, являлась знаком отвержения от Бога и вызывала поношения. Русский текст дает, таким образом, общее указание, что болезнь Давида поразила весь его организм и была настолько изнурительной, что совершенно истощила его силы, но не дает возможности точно определить вид ее.
Adam Clarke: Commentary on the Bible - 1831
38:6: I am troubled - In mind. I am bowed down in body. I am altogether afflicted, and full of distress.
Albert Barnes: Notes on the Bible - 1834
38:6: I am troubled - Margin, "wearied." The Hebrew word means to bend, to curve; then, to be distorted, to writhe with pain, convulsions, and spasms. In Isa 21:3, the same word is rendered, "I was bowed down at the hearing of it;" that is, Sorrow so took hold of him, that at the intelligence he writhed with pain as a woman in travail. So here it means that he was bent, or bowed down, or that he writhed in pain as the result of his iniquities.
I am bowed down greatly - Compare Psa 35:14. The word means properly to bow down; then, to be brought low; to be depressed with pain, grief, sorrow: Psa 10:10; Isa 2:11.
I go mourning all the day long - Constantly; without any intermission. On the word rendered "go mourning" - קדר qâ dar - see the notes at Psa 35:14. The idea here is, that, on account of sin, he was crushed and bowed down as a mourner is with his sorrows, and that he appeared constantly as be walked about with these badges of grief and heavy sorrow. The disease which he had, and which was so offensive to himself Psa 38:5, and to others Psa 38:11, was like the filthy and foul garments which mourners put on as expressive of their sorrow. See Job 1:20, note; Job 2:8, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:6: troubled: Heb. wearied
bowed: Psa 35:14, Psa 42:5 *marg. Psa 57:6, Psa 145:14
mourning: Psa 6:6, Psa 31:10, Psa 42:9, Psa 43:2, Psa 88:9; Job 30:28; Isa 38:14
John Gill
38:6 I am troubled,.... Discomposed and perplexed in mind; his thoughts were disturbed and irregular, and in the utmost confusion and distress: this trouble was not only on account of the affliction that was upon him, but chiefly because of his sin; and which was increased by the view he had of the displeasure of God, concluding he was come forth against him in wrath and fury;
I am bowed down greatly; not in his body, at least not in that only, as if he was bowed together by his disorder, that he could not lift himself up; for he is said to walk in the next clause: or rather he bowed down his head as a bulrush voluntarily, and through sorrow and shame could not lift it up before the Lord; though it may chiefly design the pressure of his mind, that his soul was cast down within him, and with all his spiritual reasonings he could not erect himself; it is the Lord that raiseth up those that are bowed down in this sense; see Ps 42:5;
I go mourning all the day long; or "I go black", or "in black" (i); meaning either that his skin was black, through the disease upon him, and the trouble that was in him, Job 30:30; or that he was clothed in black garments, as a token of mourning; as white garments were of joy and cheerfulness, Eccles 9:7; and he was blacker still in his own apprehension, by reason of inward corruptions and outward transgressions, which appeared in a very black hue, attended with aggravating circumstances; see Song 1:5.
(i) "atratus", Montanus, Tigurine version, Vatablus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis.
37:737:7: Տառապեցայ եւ խոնարհ եղէ յոյժ, զօրհանապազ տրտո՛ւմ գնայի[6852], [6852] Ոմանք.Եւ խոնարհ եղէ մինչեւ յոյժ։
7 Տառապեցի եւ խիստ նուաստացայ, գիշեր-ցերեկ շրջեցի վշտացած,
6 Նուաստացայ ու խիստ ցածցայ. Ամէն օր տրտում կը պտըտիմ,
Տառապեցայ եւ խոնարհ եղէ յոյժ, զօրհանապազ տրտում գնայի:

37:7: Տառապեցայ եւ խոնարհ եղէ յոյժ, զօրհանապազ տրտո՛ւմ գնայի[6852],
[6852] Ոմանք.Եւ խոնարհ եղէ մինչեւ յոյժ։
7 Տառապեցի եւ խիստ նուաստացայ, գիշեր-ցերեկ շրջեցի վշտացած,
6 Նուաստացայ ու խիստ ցածցայ. Ամէն օր տրտում կը պտըտիմ,
zohrab-1805▾ eastern-1994▾ western am▾
37:637:7 Я согбен и совсем поник, весь день сетуя хожу,
37:7 ἐταλαιπώρησα ταλαιπωρεω wretched καὶ και and; even κατεκάμφθην κατακαμπτω till; until τέλους τελος completion; sales tax ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day σκυθρωπάζων σκυθρωπαζω travel; go
37:7 דֹּ֤ום׀ dˈôm דמם rest לַ la לְ to יהוָה֮ [yhwāh] יְהוָה YHWH וְ wᵊ וְ and הִתְחֹ֪ולֵ֫ל hiṯḥˈôlˈēl חיל wait לֹ֥ו lˌô לְ to אַל־ ʔal- אַל not תִּ֭תְחַר ˈtiṯḥar חרה be hot בְּ bᵊ בְּ in מַצְלִ֣יחַ maṣlˈîₐḥ צלח be strong דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way בְּ֝ ˈbᵊ בְּ in אִ֗ישׁ ʔˈîš אִישׁ man עֹשֶׂ֥ה ʕōśˌeh עשׂה make מְזִמֹּֽות׃ mᵊzimmˈôṯ מְזִמָּה purpose
37:7. adflictus sum et incurvatus nimis tota die maerens ambulabamI am become miserable, and am bowed down even to the end: I walked sorrowfully all the day long.
6. I am pained and bowed down greatly; I go mourning all the day long.
I am troubled; I am bowed down greatly; I go mourning all the day long:

37:7 Я согбен и совсем поник, весь день сетуя хожу,
37:7
ἐταλαιπώρησα ταλαιπωρεω wretched
καὶ και and; even
κατεκάμφθην κατακαμπτω till; until
τέλους τελος completion; sales tax
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
σκυθρωπάζων σκυθρωπαζω travel; go
37:7
דֹּ֤ום׀ dˈôm דמם rest
לַ la לְ to
יהוָה֮ [yhwāh] יְהוָה YHWH
וְ wᵊ וְ and
הִתְחֹ֪ולֵ֫ל hiṯḥˈôlˈēl חיל wait
לֹ֥ו lˌô לְ to
אַל־ ʔal- אַל not
תִּ֭תְחַר ˈtiṯḥar חרה be hot
בְּ bᵊ בְּ in
מַצְלִ֣יחַ maṣlˈîₐḥ צלח be strong
דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way
בְּ֝ ˈbᵊ בְּ in
אִ֗ישׁ ʔˈîš אִישׁ man
עֹשֶׂ֥ה ʕōśˌeh עשׂה make
מְזִמֹּֽות׃ mᵊzimmˈôṯ מְזִמָּה purpose
37:7. adflictus sum et incurvatus nimis tota die maerens ambulabam
I am become miserable, and am bowed down even to the end: I walked sorrowfully all the day long.
6. I am pained and bowed down greatly; I go mourning all the day long.
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Adam Clarke: Commentary on the Bible - 1831
38:7: For my loins are filled with a loathsome disease - Or rather, a burning; נקלה nikleh, from קלה kalah, to fry, scorch, etc., hence נקלה nikleh, a burning, or strongly feverish disease.
There is no soundness in my flesh - All without and all within bears evidence that the whole of my solids and fluids are corrupt.
Albert Barnes: Notes on the Bible - 1834
38:7: For my bones are filled with a loathsome disease - This would seem to indicate the seat of the disease, though not its nature. The word used here, according to Gesenius (Lexicon), properly denotes the internal muscles of the loins near the kidneys, to which the fat adheres. The word rendered "loathsome" - the word "disease" being supplied by our translators - is derived from קלה qâ lâ h, a word which means to roast, to parch, as fruit, grain, etc.; and then, in the form used here, it means scorched, burned; hence, a burning or inflammation; and the whole phrase would be synonymous with "an inflammation of the kidneys." The word used here does not imply that there was any eruption, or ulcer, though it would seem from Psa 38:5 that this was the fact, and that the inflammation had produced this effect.
And there is no soundness in my flesh - See Psa 38:3. His disease was so deep-seated and so pervading, that there did not seem to be "any" soundness in his flesh. His whole body seemed to be diseased.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:7: my loins: Psa 41:8; Ch2 21:18, Ch2 21:19; Job 7:5, Job 30:18; Act 12:23
no: Psa 38:3
John Gill
38:7 For my loins are filled with a loathsome disease,.... The word here used has the signification of burning (k); and the Targum renders it, "my loins are filled with burning"; a burning fever was upon him, or there was an inflammation in those parts; a hot burning ulcer, which might be nauseous; and so was true in both senses. Aben Ezra interprets it abominable and vile; something not fit to be mentioned; and so Kimchi and Ben Melech. The word is rendered sometimes "lightly esteemed"; as in 1Kings 18:23; and Jarchi thinks it has this sense here; and the meaning is, that he was vile in his own eyes, and mean in his own esteem. Doubtless the psalmist has reference to something more than a bodily disease; at least not to that only, but to the disease of his soul also, sin, which has the nature of a disease; it is an hereditary one, which is derived from one to another by propagation; it is universal, and reaches to all men, and to all the parts of the body and powers of the soul; it is a complication of disorders: it is in its own nature mortal, and ever incurable but by Christ; and, as here, it is a loathsome one; it is loathsome to God, and to all sensible sinners: and when the psalmist says his loins were filled with it, it may signify that it was an internal disorder that was in him; sin that dwelt in him, a law in his members; and may denote the aboundings of sin in him, the swarms of corruptions that were in him; as also the pain it gave him, and the quick sense he had of it;
and there is no soundness in my flesh: which is repeated, see Ps 38:3; partly for confirmation's sake, and partly to show the continued sense of it, as persons under a disorder are continually making mention of it.
(k) R. Joseph Kimchi & Abendana "ardore", Pagninus, Vatablus; "ardens ulcus", Musculus, so some in Vatablus; "tostione", Piscator; "adustione", Gejerus; so the Targum; "adusto", Gussetius, Ebr. Comment. p. 742.
John Wesley
38:7 Disease - The disease might be some burning fever, breaking forth outwardly in carbuncles, or boils. It is true, this and the other expressions may be taken figuratively, but we should not forsake the literal sense of the words without necessity.
37:837:8: զի անձն իմ լի եղեւ չարչարանօք, եւ ո՛չ գոյ բժշկութիւն մարմնոյ իմոյ։
8 քանզի հոգիս լցուեց տանջանքներով, եւ մարմնիս համար բուժում չկայ:
7 Վասն զի աղիքներս ջերմութիւնով լեցուեցան Ու մարմնիս մէջ առողջութիւն չկայ։
զի անձն իմ լի եղեւ չարչարանօք, եւ ոչ գոյ բժշկութիւն մարմնոյ իմոյ:

37:8: զի անձն իմ լի եղեւ չարչարանօք, եւ ո՛չ գոյ բժշկութիւն մարմնոյ իմոյ։
8 քանզի հոգիս լցուեց տանջանքներով, եւ մարմնիս համար բուժում չկայ:
7 Վասն զի աղիքներս ջերմութիւնով լեցուեցան Ու մարմնիս մէջ առողջութիւն չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
37:737:8 ибо чресла мои полны воспалениями, и нет целого места в плоти моей.
37:8 ὅτι οτι since; that αἱ ο the ψύαι ψυα of me; mine ἐπλήσθησαν πληθω fill; fulfill ἐμπαιγμῶν εμπαιγμος belittling καὶ και and; even οὐκ ου not ἔστιν ειμι be ἴασις ιασις healing ἐν εν in τῇ ο the σαρκί σαρξ flesh μου μου of me; mine
37:8 הֶ֣רֶף hˈeref רפה be slack מֵ֭ ˈmē מִן from אַף ʔˌaf אַף nose וַ wa וְ and עֲזֹ֣ב ʕᵃzˈōv עזב leave חֵמָ֑ה ḥēmˈā חֵמָה heat אַל־ ʔal- אַל not תִּ֝תְחַ֗ר ˈtiṯḥˈar חרה be hot אַךְ־ ʔaḵ- אַךְ only לְ lᵊ לְ to הָרֵֽעַ׃ hārˈēₐʕ רעע be evil
37:8. quia lumbi mei repleti sunt ignominia et non est sanitas in carne meaFor my loins are filled with illusions; and there is no health in my flesh.
7. For my loins are filled with burning; and there is no soundness in my flesh.
For my loins are filled with a loathsome [disease]: and [there is] no soundness in my flesh:

37:8 ибо чресла мои полны воспалениями, и нет целого места в плоти моей.
37:8
ὅτι οτι since; that
αἱ ο the
ψύαι ψυα of me; mine
ἐπλήσθησαν πληθω fill; fulfill
ἐμπαιγμῶν εμπαιγμος belittling
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἴασις ιασις healing
ἐν εν in
τῇ ο the
σαρκί σαρξ flesh
μου μου of me; mine
37:8
הֶ֣רֶף hˈeref רפה be slack
מֵ֭ ˈmē מִן from
אַף ʔˌaf אַף nose
וַ wa וְ and
עֲזֹ֣ב ʕᵃzˈōv עזב leave
חֵמָ֑ה ḥēmˈā חֵמָה heat
אַל־ ʔal- אַל not
תִּ֝תְחַ֗ר ˈtiṯḥˈar חרה be hot
אַךְ־ ʔaḵ- אַךְ only
לְ lᵊ לְ to
הָרֵֽעַ׃ hārˈēₐʕ רעע be evil
37:8. quia lumbi mei repleti sunt ignominia et non est sanitas in carne mea
For my loins are filled with illusions; and there is no health in my flesh.
7. For my loins are filled with burning; and there is no soundness in my flesh.
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Adam Clarke: Commentary on the Bible - 1831
38:8: I am feeble and sore broken - I am so exhausted with my disease that I feel as if on the brink of the grave, and unfit to appear before God; therefore "have I roared for the disquietness of my heart."
That David describes a natural disease here cannot reasonably be doubted; but what that disease was, who shall attempt to say? However, this is evident, that whatever it was, he most deeply deplored the cause of it; and as he worthily lamented it, so he found mercy at the hand of God. It would be easy to show a disease of which what he here enumerates are the very general symptoms; but I forbear, because in this I might attribute to one what, perhaps, in Judea would be more especially descriptive of another.
Albert Barnes: Notes on the Bible - 1834
38:8: I am feeble - The word used here means properly to be cold, or without warmth; and then, to be torpid or languid. Compare Gen 45:26. Would not this be well represented by the idea of a "chill?"
And sore broken - This word means to break in pieces; to beat small; to crush; and then it may be used to denote being broken in spirit, or crushed by pain and sorrow: Isa 57:15; Isa 53:5; Isa 19:10.
I have roared - I have cried out on account of my suffering. See the notes at Psa 22:1.
By reason of the disquietness of my heart - The word here rendered "disquietness" means properly "a roaring," as of the sea: Isa 5:30; and then, a groaning, or roaring, as of the afflicted. Here the "heart" is represented as "roaring" or "crying out." The lips only gave utterance to the deeper groanings of the heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:8: roared: Psa 22:1, Psa 22:2, Psa 32:3; Job 3:24, Job 30:28; Isa 59:11
Geneva 1599
38:8 I am feeble and sore broken: I (g) have roared by reason of the disquietness of my heart.
(g) This example warns us never to despair, no matter how great the torment: but always to cry to God with sure trust for deliverance.
John Gill
38:8 I am feeble,.... Both in body, natural strength being weakened by the affliction, and dried up like a potsherd by the heat of the distemper; and in soul, being weak in the exercise of faith and other graces. The word is used of Jacob, fainting at and disbelieving the news of his son Joseph being alive, Gen 45:26;
and sore broken; in his constitution with the disease, and in his mind with trouble; especially for his sin, and under a sense of the divine displeasure; his bones were broken by his fall, and his heart broken with a sense of sin, Ps 51:8;
I have roared by reason of the disquietness of my heart: which was like the raging of the sea, as the word (l) rendered disquietness here signifies; and to which the uneasiness and restlessness of wicked men is sometimes compared, Is 5:30; and so great was the disquietude of this good man under affliction, and sense of sin and wrath, that he had no rest night nor day; and could not forbear crying out, in a very hideous manner, like the roaring of a lion.
(l) "prae fremitu", Tigurine version, Vatablus, Junius & Tremellius, Gejerus, so Piscator, Cocceius, Michaelis.
37:937:9: Չարչարեցայ եւ խոնարհ եղէ մինչեւ յոյժ, մռնչէի՛ առ հեծութեան սրտի իմոյ։
9 Չարչարուեցի եւ սաստիկ կորացայ, մռնչացի սրտիս հեծութիւնից:
8 Տկարացայ ու խիստ ճնշուեցայ. Սրտիս հեծութենէն մռնչեցի։
Չարչարեցայ եւ խոնարհ եղէ մինչեւ յոյժ, մռնչէի առ հեծութեան սրտի իմոյ:

37:9: Չարչարեցայ եւ խոնարհ եղէ մինչեւ յոյժ, մռնչէի՛ առ հեծութեան սրտի իմոյ։
9 Չարչարուեցի եւ սաստիկ կորացայ, մռնչացի սրտիս հեծութիւնից:
8 Տկարացայ ու խիստ ճնշուեցայ. Սրտիս հեծութենէն մռնչեցի։
zohrab-1805▾ eastern-1994▾ western am▾
37:837:9 Я изнемог и сокрушен чрезмерно; кричу от терзания сердца моего.
37:9 ἐκακώθην κακοω do bad; turn bad καὶ και and; even ἐταπεινώθην ταπεινοω humble; bring low ἕως εως till; until σφόδρα σφοδρα vehemently; tremendously ὠρυόμην ωρυομαι roar ἀπὸ απο from; away στεναγμοῦ στεναγμος groaning τῆς ο the καρδίας καρδια heart μου μου of me; mine
37:9 כִּֽי־ kˈî- כִּי that מְ֭רֵעִים ˈmrēʕîm רעע be evil יִכָּרֵת֑וּן yikkārēṯˈûn כרת cut וְ wᵊ וְ and קֹוֵ֥י qôˌê קוה wait for יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH הֵ֣מָּה hˈēmmā הֵמָּה they יִֽירְשׁוּ־ yˈîrᵊšû- ירשׁ trample down אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
37:9. evigilavi et adflictus sum nimis rugiebam a gemitu cordis meiI am afflicted and humbled exceedingly: I roared with the groaning of my heart.
8. I am faint and sore bruised: I have roared by reason of the disquietness of my heart.
I am feeble and sore broken: I have roared by reason of the disquietness of my heart:

37:9 Я изнемог и сокрушен чрезмерно; кричу от терзания сердца моего.
37:9
ἐκακώθην κακοω do bad; turn bad
καὶ και and; even
ἐταπεινώθην ταπεινοω humble; bring low
ἕως εως till; until
σφόδρα σφοδρα vehemently; tremendously
ὠρυόμην ωρυομαι roar
ἀπὸ απο from; away
στεναγμοῦ στεναγμος groaning
τῆς ο the
καρδίας καρδια heart
μου μου of me; mine
37:9
כִּֽי־ kˈî- כִּי that
מְ֭רֵעִים ˈmrēʕîm רעע be evil
יִכָּרֵת֑וּן yikkārēṯˈûn כרת cut
וְ wᵊ וְ and
קֹוֵ֥י qôˌê קוה wait for
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
הֵ֣מָּה hˈēmmā הֵמָּה they
יִֽירְשׁוּ־ yˈîrᵊšû- ירשׁ trample down
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
37:9. evigilavi et adflictus sum nimis rugiebam a gemitu cordis mei
I am afflicted and humbled exceedingly: I roared with the groaning of my heart.
8. I am faint and sore bruised: I have roared by reason of the disquietness of my heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. "Кричу от терзания сердца моего" - от внутренних, душевных мучений, я "кричу", издаю вопль.
Adam Clarke: Commentary on the Bible - 1831
38:9: Lord, all my desire is before thee - I long for nothing so much as thy favor; and for this my heart is continually going out after thee. Instead of אדני Adonai, Lord, several of Dr. Kennicott's MSS. have יהוה Yehovah.
Albert Barnes: Notes on the Bible - 1834
38:9: Lord, all my desire is before thee - That is, Thou knowest all that I would ask or that I need. This is the expression of one who felt that his only hope was in God, and that He fully understood the case. There was no need of repeating the request. He was willing to leave the whole case with God.
And my groaning is not hid from thee - My sighing; the expression of my sorrow and anguish. As God certainly heard these sighs, and as He wholly understood the case, David hoped that He would mercifully interpose in his behalf.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:9: Lord: Instead of adonay, "Lord," several manuscripts read yehowah, "Jehovah."
groaning: Psa 102:5, Psa 102:20; Joh 1:48; Rom 8:22, Rom 8:23, Rom 8:26, Rom 8:27; Co2 5:2
Carl Friedrich Keil and Franz Delitzsch
38:9
(Heb.: 38:10-15) Having thus bewailed his suffering before God, he goes on in a somewhat calmer tone: it is the calm of weariness, but also of the rescue which shows itself from afar. He has complained, but not as if it were necessary for him first of all to make God acquainted with his suffering; the Omniscient One is directly cognisant of (has directly before Him, נגד, like לנגד in Ps 18:25) every wish that his suffering extorts from him, and even his softer sighing does not escape His knowledge. The sufferer does not say this so much with the view of comforting himself with this thought, as of exciting God's compassion. Hence he even goes on to draw the piteous picture of his condition: his heart is in a state of violent rotary motion, or only of violent, quickly repeated contraction and expansion (Psychol. S. 252; tr. p. 297), that is to say, a state of violent palpitation (סחרחר, Pealal according to Ges. 55, 3). Strength of which the heart is the centre (Ps 40:13) has left him, and the light of his eyes, even of these (by attraction for גּם־הוּא, since the light of the eyes is not contrasted with anything else), is not with him, but has become lost to him by weeping, watching, and fever. Those who love him and are friendly towards him have placed themselves far from his stroke (nega`, the touch of God's hand of wrath), merely looking on (Obad 1:11), therefore, in a position hostile (2Kings 18:13) rather than friendly. מנּגד, far away, but within the range of vision, within sight, Gen 21:16; Deut 32:52. The words וּקרובי מרחק עמדוּ, which introduce a pentastich into a Psalm that is tetrastichic throughout, have the appearance of being a gloss or various reading: מנּגד = מרחק, 4Kings 2:7. His enemies, however, endeavour to take advantage of his fall and helplessness, in order to give him his final death-blow. וינקּשׁוּ (with the ק dageshed)
(Note: The various reading וינקּשׁוּ in Norzi rests upon a misapprehended passage of Abulwald (Rikma, p. 166).)
describes what they have planned in consequence of the position he is in. The substance of their words is הוּות, utter destruction (vid., Ps 5:10); to this end it is מרמות, deceit upon deceit, malice upon malice, that they unceasingly hatch with heart and mouth. In the consciousness of his sin he is obliged to be silent, and, renouncing all self-help, to abandon his cause to God. Consciousness of guilt and resignation close his lips, so that he is not able, nor does he wish, to refute the false charges of his enemies; he has no תּוכחות, counter-evidence wherewith to vindicate himself. It is not to be rendered: "just as one dumb opens not his mouth;" כ is only a preposition, not a conjunction, and it is just here, in Ps 38:14, Ps 38:15, that the manifest proofs in support of this are found.
(Note: The passages brought forward by Hupfeld in support of the use of כ as a conjunction, viz., Ps 90:5; Ps 125:1; Is 53:7; Is 61:11, are invalid; the passage that seems most to favour it is Obad 1:16, but in this instance the expression is elliptical, כּלא being equivalent to כאשׁר לא, like ללא, Is 65:1, = לאשׁר לא. It is only כּמו (Arab. kmâ) that can be used as a conjunction; but כ (Arab. k) is always a preposition in ancient Hebrew just as in Syriac and Arabic (vid., Fleischer in the Hallische Allgem. Lit. Zeitschr. 1843, Bd. iv. S. 117ff.). It is not until the mediaeval synagogal poetry (vid., Zunz, Synagogal-poesie des Mittelalters, S. 121, 381f.) that it is admissible to use it as a conjunction (e.g., כּמצא, when he had found), just as it also occurs in Himjaritic, according to Osiander's deciphering of the inscriptions. The verbal clause appended to the word to which this כ, instar, is prefixed is for the most part an attributive clause as above, but sometimes even a circumstantial clause (Arab. ḥâl), as in Ps 38:14; cf. Sur. lxii. 5: "as the likeness of an ass carrying books.")
John Gill
38:9 Lord, all my desire is before thee,.... To be delivered from his afflictions, to have a discovery and application of pardoning grace, and to have communion with his God: the desire of his soul was unto these things; and it was some satisfaction to him that it was before the Lord, and known unto him, before whom all things are naked and open;
and my groaning is not hid from thee; under the weight of his affliction, the burden of his sin, and which he expressed in prayer to the Lord, and which is often done with groanings which cannot be uttered: but even these are known and understood by the Lord.
Robert Jamieson, A. R. Fausset and David Brown
38:9 That God can hear (Rom 8:26).
37:1037:10: Տէր առաջի քո՛ է ամենայն ցանկութիւն իմ, եւ հեծութիւն իմ ՚ի քէն ո՛չ ծածկեցաւ[6853]։ [6853] Ոմանք.Քո են ամենայն ցանկութիւնք իմ։
10 Տէ՛ր, ամբողջ ցանկութիւնս առջեւդ է, եւ հառաչանքս չծածկուեց քեզնից:
9 Ո՛վ Տէր, իմ ամէն բաղձանքս քու առջեւդ է Ու իմ հեծութիւնս քեզմէ չծածկուեցաւ։
Տէր, առաջի քո է ամենայն ցանկութիւն իմ, եւ հեծութիւն իմ ի քէն ոչ ծածկեցաւ:

37:10: Տէր առաջի քո՛ է ամենայն ցանկութիւն իմ, եւ հեծութիւն իմ ՚ի քէն ո՛չ ծածկեցաւ[6853]։
[6853] Ոմանք.Քո են ամենայն ցանկութիւնք իմ։
10 Տէ՛ր, ամբողջ ցանկութիւնս առջեւդ է, եւ հառաչանքս չծածկուեց քեզնից:
9 Ո՛վ Տէր, իմ ամէն բաղձանքս քու առջեւդ է Ու իմ հեծութիւնս քեզմէ չծածկուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
37:937:10 Господи! пред Тобою все желания мои, и воздыхание мое не сокрыто от Тебя.
37:10 κύριε κυριος lord; master ἐναντίον εναντιον next to; before σου σου of you; your πᾶσα πας all; every ἡ ο the ἐπιθυμία επιθυμια longing; aspiration μου μου of me; mine καὶ και and; even ὁ ο the στεναγμός στεναγμος groaning μου μου of me; mine ἀπὸ απο from; away σοῦ σου of you; your οὐκ ου not ἐκρύβη κρυπτω hide
37:10 וְ wᵊ וְ and עֹ֣וד ʕˈôḏ עֹוד duration מְ֭עַט ˈmʕaṭ מְעַט little וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty וְ wᵊ וְ and הִתְבֹּונַ֖נְתָּ hiṯbônˌantā בין understand עַל־ ʕal- עַל upon מְקֹומֹ֣ו mᵊqômˈô מָקֹום place וְ wᵊ וְ and אֵינֶֽנּוּ׃ ʔênˈennû אַיִן [NEG]
37:10. Domine in conspectu tuo omne desiderium meum et gemitus meus a te non est absconditusLord, all my desire is before thee, and my groaning is not hidden from thee.
9. Lord, all my desire is before thee; and my groaning is not hid from thee.
Lord, all my desire [is] before thee; and my groaning is not hid from thee:

37:10 Господи! пред Тобою все желания мои, и воздыхание мое не сокрыто от Тебя.
37:10
κύριε κυριος lord; master
ἐναντίον εναντιον next to; before
σου σου of you; your
πᾶσα πας all; every
ἡ ο the
ἐπιθυμία επιθυμια longing; aspiration
μου μου of me; mine
καὶ και and; even
ὁ ο the
στεναγμός στεναγμος groaning
μου μου of me; mine
ἀπὸ απο from; away
σοῦ σου of you; your
οὐκ ου not
ἐκρύβη κρυπτω hide
37:10
וְ wᵊ וְ and
עֹ֣וד ʕˈôḏ עֹוד duration
מְ֭עַט ˈmʕaṭ מְעַט little
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty
וְ wᵊ וְ and
הִתְבֹּונַ֖נְתָּ hiṯbônˌantā בין understand
עַל־ ʕal- עַל upon
מְקֹומֹ֣ו mᵊqômˈô מָקֹום place
וְ wᵊ וְ and
אֵינֶֽנּוּ׃ ʔênˈennû אַיִן [NEG]
37:10. Domine in conspectu tuo omne desiderium meum et gemitus meus a te non est absconditus
Lord, all my desire is before thee, and my groaning is not hidden from thee.
9. Lord, all my desire is before thee; and my groaning is not hid from thee.
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Adam Clarke: Commentary on the Bible - 1831
38:10: My heart panteth - סחרחר secharchar, flutters, palpitates, through fear and alarm.
My strength faileth - Not being able to take nourishment.
The light of mine eyes - is gone - I can scarcely discern any thing through the general decay of my health and vigor, particularly affecting my sight.
Albert Barnes: Notes on the Bible - 1834
38:10: My heart panteth - The word rendered "panteth," in its original form, means properly to go about; to travel around; and then, to travel around as a merchant or pedlar, or for purposes of traffic: Gen 23:16; Gen 37:28; Gen 42:34. Applied to the heart, as it is here, it means to move about rapidly; to palpitate; to beat quick. It is an expression of pain and distress, indicated by a rapid beating of the heart.
My strength faileth me - It is rapidly failing. He regarded himself as rapidly approaching death.
As for the light of mine eyes - My vision; my sight.
It also is gone from me - Margin, as in Hebrew: "is not with me." This is usually an indication of approaching death; and it would seem from all these symptoms that he appeared to be drawing near to the end of life. Compare Psa 13:3; Psa 6:7; Psa 31:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:10: heart: Psa 42:1, Psa 119:81-83, Psa 143:4-7; Isa 21:4
the light: Psa 6:7, Psa 69:3, Psa 88:9, Psa 119:123; Sa1 14:27-29; Lam 2:11, Lam 5:16, Lam 5:17
gone from: Heb. not with
Geneva 1599
38:10 My heart panteth, my strength faileth me: as for the light of mine eyes, (h) it also is gone from me.
(h) My sight fails me for sorrow.
John Gill
38:10 My heart panteth,.... Or "goes about" (m); runs here and there, and finds no rest; as Aben Ezra interprets the word from the Targum he cites; though the Targum we have renders it, "my heart shakes with fear", or dread, as persons in a fever. Jarchi interprets the word, surrounded with grief; it denotes the panting or palpitation of the heart, through sorrow and dread, and the failing of it, even as at death;
my strength faileth me, or "forsakes me" (n); bodily strength and spiritual strength; the strength of faith, hope, and confidence;
as for the light of mine eyes, it also is gone from me; which is often the case of persons under bodily disorders, their eyes grow dim, and sight fails them; and this might be true in a spiritual sense of the psalmist, who had lost sight of God as his covenant God; of his interest in his love, in the blessings of his grace, and in eternal salvation, and was walking in darkness, and saw no light.
(m) "circuivit", Pagninus, Montanus, Vatablus. (n) "dereliquit me", Pagninus, Montanus, Junius & Tremellius, Piscator; so Musculus, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
38:10 My heart panteth--as if barely surviving.
light . . . from me--utter exhaustion (Ps 6:7; Ps 13:3).
37:1137:11: Սիրտ իմ խռովեցաւ յիս եւ եթո՛ղ զիս զօրութիւն իմ. լոյս աչաց իմոց եւ այս ո՛չ եղեւ ընդ իս։
11 Սիրտս պղտորուեց իմ մէջ, եւ ուժս լքեց ինձ, աչքերիս մէջ լոյսի նշոյլ իսկ չմնաց:
10 Սիրտս կը բաբախէ, ոյժս պակսեցաւ Ու իմ աչքերուս լոյսը՝ ան ալ ինծի հետ չէ։
Սիրտ իմ խռովեցաւ յիս եւ եթող զիս զօրութիւն իմ, լոյս աչաց իմոց` եւ այս ոչ եղեւ ընդ իս:

37:11: Սիրտ իմ խռովեցաւ յիս եւ եթո՛ղ զիս զօրութիւն իմ. լոյս աչաց իմոց եւ այս ո՛չ եղեւ ընդ իս։
11 Սիրտս պղտորուեց իմ մէջ, եւ ուժս լքեց ինձ, աչքերիս մէջ լոյսի նշոյլ իսկ չմնաց:
10 Սիրտս կը բաբախէ, ոյժս պակսեցաւ Ու իմ աչքերուս լոյսը՝ ան ալ ինծի հետ չէ։
zohrab-1805▾ eastern-1994▾ western am▾
37:1037:11 Сердце мое трепещет; оставила меня сила моя, и свет очей моих, и того нет у меня.
37:11 ἡ ο the καρδία καρδια heart μου μου of me; mine ἐταράχθη ταρασσω stir up; trouble ἐγκατέλιπέν εγκαταλειπω abandon; leave behind με με me ἡ ο the ἰσχύς ισχυς force μου μου of me; mine καὶ και and; even τὸ ο the φῶς φως light τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight μου μου of me; mine καὶ και and; even αὐτὸ αυτος he; him οὐκ ου not ἔστιν ειμι be μετ᾿ μετα with; amid ἐμοῦ εμου my
37:11 וַ wa וְ and עֲנָוִ֥ים ʕᵃnāwˌîm עָנָו humble יִֽירְשׁוּ־ yˈîrᵊšû- ירשׁ trample down אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ֝ ˈw וְ and הִתְעַנְּג֗וּ hiṯʕannᵊḡˈû ענג be dainty עַל־ ʕal- עַל upon רֹ֥ב rˌōv רֹב multitude שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
37:11. cor meum fluctuabat dereliquit me fortitudo mea et lux oculorum meorum etiam ipsa non est mecumMy heart is troubled, my strength hath left me, and the light of my eyes itself is not with me.
10. My heart throbbeth, my strength faileth me: as for the light of mine eyes, it also is gone from me.
My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me:

37:11 Сердце мое трепещет; оставила меня сила моя, и свет очей моих, и того нет у меня.
37:11
ἡ ο the
καρδία καρδια heart
μου μου of me; mine
ἐταράχθη ταρασσω stir up; trouble
ἐγκατέλιπέν εγκαταλειπω abandon; leave behind
με με me
ἡ ο the
ἰσχύς ισχυς force
μου μου of me; mine
καὶ και and; even
τὸ ο the
φῶς φως light
τῶν ο the
ὀφθαλμῶν οφθαλμος eye; sight
μου μου of me; mine
καὶ και and; even
αὐτὸ αυτος he; him
οὐκ ου not
ἔστιν ειμι be
μετ᾿ μετα with; amid
ἐμοῦ εμου my
37:11
וַ wa וְ and
עֲנָוִ֥ים ʕᵃnāwˌîm עָנָו humble
יִֽירְשׁוּ־ yˈîrᵊšû- ירשׁ trample down
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ֝ ˈw וְ and
הִתְעַנְּג֗וּ hiṯʕannᵊḡˈû ענג be dainty
עַל־ ʕal- עַל upon
רֹ֥ב rˌōv רֹב multitude
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
37:11. cor meum fluctuabat dereliquit me fortitudo mea et lux oculorum meorum etiam ipsa non est mecum
My heart is troubled, my strength hath left me, and the light of my eyes itself is not with me.
10. My heart throbbeth, my strength faileth me: as for the light of mine eyes, it also is gone from me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. С потерей мужества ("сердце мое трепещет") и силы для Давида погас и "свет" в глазах. Это выражение, понимаемое буквально, указывает на развитие болезни, которая отразилась и на его зрении: или же под светом в образном смысле разумеется счастье, благо вообще, тогда оно будет значить - я лишился всех благ и их нет при мне - ни здоровья, ни силы, ни уважения от людей, ни даже друзей. Можно понимать и в том смысле, что "свет" означает Бога, раньше изливавшего на Давида свои милости и светившего ему в жизни, а теперь переставшего. Все эти толкования могут быть приняты без нарушения смысла выражения, контекста речи и всего содержания псалма.
Adam Clarke: Commentary on the Bible - 1831
38:11: My lovers - Those who professed much affection for me; my friends, רעי reai, my companions, who never before left my company, stand aloof.
My kinsmen - קרובי kerobai, my neighbors, stand afar off. I am deserted by all, and they stand off because of נגעי nigi, my plague. They considered me as suffering under a Divine judgment; and, thinking me an accursed being, they avoided me lest they should be infected by my disease.
Albert Barnes: Notes on the Bible - 1834
38:11: My lovers - See the notes at Psa 31:11. The reference here is to those who professed to be his friends.
And my friends - The word used here means properly an acquaintance, a companion, a friend, Job 2:11; Job 19:21; then, a lover, a friend, a neighbor. The phrase here would be synonymous with our word "kinsmen."
Stand aloof - They are unwilling to come near me; they leave me to suffer alone.
From my sore - Margin: "stroke." The Hebrew word means properly a stroke, a blow, Deu 17:8; Deu 21:5; then a stroke in the sense of calamities or judgments, such as God brings upon men: Gen 12:17; Exo 11:1. The meaning here is, that they stand aloof from him, or refuse to come near him, as if he were afflicted with some contagious disease.
And my kinsmen - Margin: "neighbors." The Hebrew word used here - קרוב qâ rô b - means properly near, nigh; spoken of a place, Gen 19:20; then of time, Isa 13:6; then of kindred or affinity, Num 27:11; and then of friendship, meaning our intimate acquaintance - as we should say, those who are "near" to us, Job 19:14. The word would be applicable to neighbors or to warm personal friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:11: lovers: Psa 31:11; Job 6:21-23, Job 19:13-17; Mat 26:56; Joh 16:32
stand: Luk 10:31, Luk 10:32
sore: Heb. stroke
kinsmen: or, neighbours
afar off: Luk 22:54, Luk 23:49
Geneva 1599
38:11 My lovers and my friends stand aloof from my sore; and my (i) kinsmen stand afar off.
(i) Partly for fear and partly for pride, they denied all duty and friendship.
John Gill
38:11 My lovers and my friends stand aloof from my sore,.... As if it was a plague sore, lest they should be infected with it; or because they could not bear the stench of his wounds, and the loathsomeness of his disease, or to see him in his agonies, and hear his roaring and his groans, Ps 38:2; or as taking his case to be desperate, as if he was just dying, and no help could be given him, Ps 38:10; If it was the leprosy, as some Jewish writers have affirmed, the word translated "sore", being used for the plague of the leprosy, they were obliged by the ceremonial law to keep at a distance from him: but this rather seems to be voluntary, and to proceed from neglect and contempt. These "lovers" and "friends" were such for whom David had had an affection, and had been friendly to, and therefore it was ungrateful in them to act the part they did; and such who had pretended love and friendship to him in his health and prosperity, but now had deserted him, which is a common case; see Job 19:13. Afflictions try men's friends; and as that is a time when friendly visits are most wanting and most useful, so it is an aggravation of the affliction, and makes it the heavier when such are denied;
and my kinsmen stand afar off; that were near to him by the ties of nature or friendship.
Robert Jamieson, A. R. Fausset and David Brown
38:11 Friends desert, but foes increase in malignity.
37:1237:12: Բարեկամք իմ եւ մերձաւորք իմ առաջի իմ մերձեցա՛ն եւ կացին, եւ մերձաւորք իմ հեռի՛ եղեն յինէն[6854]։ [6854] Ոմանք.Առաջի իմ մերժեցան եւ կացին։
12 Բարեկամներս եւ ընկերներս մօտեցան ու կանգնեցին իմ առջեւ, եւ մերձաւորներս ինձնից հեռու մնացին:
11 Սիրականներս ու ընկերներս իմ չարչարանքիս պատճառով հեռու կը կենան, Ազգականներս ալ հեռու կը կենան
Բարեկամք իմ եւ մերձաւորք իմ [217]առաջի իմ մերձեցան եւ`` կացին, եւ մերձաւորք իմ հեռի եղեն յինէն:

37:12: Բարեկամք իմ եւ մերձաւորք իմ առաջի իմ մերձեցա՛ն եւ կացին, եւ մերձաւորք իմ հեռի՛ եղեն յինէն[6854]։
[6854] Ոմանք.Առաջի իմ մերժեցան եւ կացին։
12 Բարեկամներս եւ ընկերներս մօտեցան ու կանգնեցին իմ առջեւ, եւ մերձաւորներս ինձնից հեռու մնացին:
11 Սիրականներս ու ընկերներս իմ չարչարանքիս պատճառով հեռու կը կենան, Ազգականներս ալ հեռու կը կենան
zohrab-1805▾ eastern-1994▾ western am▾
37:1137:12 Друзья мои и искренние отступили от язвы моей, и ближние мои стоят вдали.
37:12 οἱ ο the φίλοι φιλος friend μου μου of me; mine καὶ και and; even οἱ ο the πλησίον πλησιον near; neighbor μου μου of me; mine ἐξ εκ from; out of ἐναντίας εναντιος contrary; opposite μου μου of me; mine ἤγγισαν εγγιζω get close; near καὶ και and; even ἔστησαν ιστημι stand; establish καὶ και and; even οἱ ο the ἔγγιστά εγγιστα of me; mine ἀπὸ απο from; away μακρόθεν μακροθεν from far ἔστησαν ιστημι stand; establish
37:12 זֹמֵ֣ם zōmˈēm זמם ponder רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty לַ la לְ to † הַ the צַּדִּ֑יק ṣṣaddˈîq צַדִּיק just וְ wᵊ וְ and חֹרֵ֖ק ḥōrˌēq חרק grind עָלָ֣יו ʕālˈāʸw עַל upon שִׁנָּֽיו׃ šinnˈāʸw שֵׁן tooth
37:12. cari mei et amici mei quasi contra lepram meam steterunt et vicini mei longe steteruntMy friends and my neighbours have drawn near, and stood against me. And they that were near me stood afar off:
11. My lovers and my friends stand aloof from my plague; and my kinsmen stand afar off.
My lovers and my friends stand aloof from my sore; and my kinsmen stand afar off:

37:12 Друзья мои и искренние отступили от язвы моей, и ближние мои стоят вдали.
37:12
οἱ ο the
φίλοι φιλος friend
μου μου of me; mine
καὶ και and; even
οἱ ο the
πλησίον πλησιον near; neighbor
μου μου of me; mine
ἐξ εκ from; out of
ἐναντίας εναντιος contrary; opposite
μου μου of me; mine
ἤγγισαν εγγιζω get close; near
καὶ και and; even
ἔστησαν ιστημι stand; establish
καὶ και and; even
οἱ ο the
ἔγγιστά εγγιστα of me; mine
ἀπὸ απο from; away
μακρόθεν μακροθεν from far
ἔστησαν ιστημι stand; establish
37:12
זֹמֵ֣ם zōmˈēm זמם ponder
רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty
לַ la לְ to
† הַ the
צַּדִּ֑יק ṣṣaddˈîq צַדִּיק just
וְ wᵊ וְ and
חֹרֵ֖ק ḥōrˌēq חרק grind
עָלָ֣יו ʕālˈāʸw עַל upon
שִׁנָּֽיו׃ šinnˈāʸw שֵׁן tooth
37:12. cari mei et amici mei quasi contra lepram meam steterunt et vicini mei longe steterunt
My friends and my neighbours have drawn near, and stood against me. And they that were near me stood afar off:
11. My lovers and my friends stand aloof from my plague; and my kinsmen stand afar off.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13. Моя болезнь отдалила от меня друзей, а враги сделались смелее. Искренние мои стали против меня в некотором расстоянии, как простые наблюдатели, но не подходили ко мне. Это делали самые приближенные ко мне лица, а обыкновенные друзья, - так те стояли вдали. Зато не дремали враги Давида. Его страдания побуждали их, желавших гибели и зла ему, распространять ложные о нем сведения и строить козни.
Adam Clarke: Commentary on the Bible - 1831
38:12: They also that seek after my life - They act towards me as huntsmen after their prey; they lay snares to take away my life. Perhaps this means only that they wished for his death, and would have been glad to have had it in their power to end his days. Others spoke all manner of evil of him, and told falsities against him all the day long.
Albert Barnes: Notes on the Bible - 1834
38:12: They also that seek after my life - This was a new aggravation of his affliction, that those who were his enemies now sought to accomplish their purposes against him with better hopes of success, by taking advantage of his sickness.
Lay snares for me - On the meaning of this phrase, see the notes at Psa 9:15. The idea here is that they sought this opportunity of ensnaring or entrapping him so as to ruin him. They took advantage of the fact that he was weak and helpless, and of the fact that he was forsaken or abandoned by his friends, to accomplish his ruin. how this was done is not stated. It might have been by their coming on him when he was thus helpless; or it might have been by endeavoring in his weak condition to extort confessions or promises from him that might be turned to his ruin. An enemy may hope to succeed much better when the one opposed is sick than when he is well, and may take advantage of his weak state of body and mind, and of the fact that he seems to be forsaken by all, to accomplish what could not be done if he were in the enjoyment of health, or sustained by powerful friends, or by a public opinion in his favor.
And they that seek my hurt - They who seek to injure me.
Speak mischievous things - Slanderous words. They charge on me things that are false, and that tend to injure me. The very fact that he was thus afflicted, they might urge (in accordance with a pRev_ailing belief, and with the conviction of the psalmist also, Psa 38:3-5) as a proof of guilt. This was done by the three friends of Job; and the enemies of the psalmist may thus have taken advantage of his sickness to circulate false reports about him which he could not then well meet.
And imagine deceits - Imagine or feign deceitful things; things which they know to be false or unfounded.
All the day long - Constantly. They seem to have no other employment. See Psa 35:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:12: lay snares: Psa 10:9, Psa 64:2-5, Psa 119:110, Psa 140:5, Psa 141:9; Sa2 17:1-3; Luk 20:19, Luk 20:20
speak: Psa 35:20, Psa 62:3, Psa 62:4; Sa2 16:7, Sa2 16:8; Luk 20:21, Luk 20:22
John Gill
38:12 They also that seek after my life,.... His avowed and implacable enemies, whom nothing would satisfy but the taking away of his life: these came too near him; for these, he says,
lay snares for me, as Satan does for the souls of men, as the Jews did for Christ, and as wicked men do for the saints, Ps 124:7;
and they that seek my hurt speak mischievous things; to the injury of his character and reputation:
and imagine deceits all the day long; contrive artful schemes to deceive; see Ps 35:20.
John Wesley
38:12 Deceit - They design mischief, but cover it with fair pretences.
Robert Jamieson, A. R. Fausset and David Brown
38:12 seek after my life-- (1Kings 20:1; 1Kings 22:23).
37:1337:13: Բռնադատէին զիս եւ խնդրէին զանձն իմ ոյք խնդրէին չա՛ր ՚ի վերայ իմ, խօսեցան զանօրէնութիւն եւ զնենգութիւն զօրհանապազ խորհեցան[6855]։ [6855] Ոմանք.Խորհեցան զանօրէնութիւն։
13 Ինձ հետապնդողները բռնադատեցին ինձ, իմ դէմ չարիք նիւթողները անօրէնութիւն խօսեցին, եւ գիշեր-ցերեկ նենգութիւն մտածեցին:
12 Ու անձս փնտռողները ինծի որոգայթ կը լարեն Ու ինծի չարիք ուզողները աւերումի մասին կը խօսին Եւ ամէն օր նենգութեան մասին կը մտածեն։
[218]բռնադատէին զիս եւ`` խնդրէին զանձն իմ. ոյք խնդրէին չար ի վերայ իմ` խօսեցան զանօրէնութիւն, եւ զնենգութիւն զօրհանապազ խորհեցան:

37:13: Բռնադատէին զիս եւ խնդրէին զանձն իմ ոյք խնդրէին չա՛ր ՚ի վերայ իմ, խօսեցան զանօրէնութիւն եւ զնենգութիւն զօրհանապազ խորհեցան[6855]։
[6855] Ոմանք.Խորհեցան զանօրէնութիւն։
13 Ինձ հետապնդողները բռնադատեցին ինձ, իմ դէմ չարիք նիւթողները անօրէնութիւն խօսեցին, եւ գիշեր-ցերեկ նենգութիւն մտածեցին:
12 Ու անձս փնտռողները ինծի որոգայթ կը լարեն Ու ինծի չարիք ուզողները աւերումի մասին կը խօսին Եւ ամէն օր նենգութեան մասին կը մտածեն։
zohrab-1805▾ eastern-1994▾ western am▾
37:1237:13 Ищущие же души моей ставят сети, и желающие мне зла говорят о погибели {моей} и замышляют всякий день козни;
37:13 καὶ και and; even ἐξεβιάσαντο εκβιαζω the ζητοῦντες ζητεω seek; desire τὴν ο the ψυχήν ψυχη soul μου μου of me; mine καὶ και and; even οἱ ο the ζητοῦντες ζητεω seek; desire τὰ ο the κακά κακος bad; ugly μοι μοι me ἐλάλησαν λαλεω talk; speak ματαιότητας ματαιοτης superficiality καὶ και and; even δολιότητας δολιοτης whole; wholly τὴν ο the ἡμέραν ημερα day ἐμελέτησαν μελεταω concerned with
37:13 אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יִשְׂחַק־ yiśḥaq- שׂחק laugh לֹ֑ו lˈô לְ to כִּֽי־ kˈî- כִּי that רָ֝אָ֗ה ˈrāʔˈā ראה see כִּֽי־ kˈî- כִּי that יָבֹ֥א yāvˌō בוא come יֹומֹֽו׃ yômˈô יֹום day
37:13. et inruebant quaerentes animam meam et investigantes mala mihi loquebantur insidias et dolos tota die meditabanturAnd they that sought my soul used violence. And they that sought evils to me spoke vain things, and studied deceits all the day long.
12. They also that seek after my life lay snares ; and they that seek my hurt speak mischievous things, and imagine deceits all the day long.
They also that seek after my life lay snares [for me]: and they that seek my hurt speak mischievous things, and imagine deceits all the day long:

37:13 Ищущие же души моей ставят сети, и желающие мне зла говорят о погибели {моей} и замышляют всякий день козни;
37:13
καὶ και and; even
ἐξεβιάσαντο εκβιαζω the
ζητοῦντες ζητεω seek; desire
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
καὶ και and; even
οἱ ο the
ζητοῦντες ζητεω seek; desire
τὰ ο the
κακά κακος bad; ugly
μοι μοι me
ἐλάλησαν λαλεω talk; speak
ματαιότητας ματαιοτης superficiality
καὶ και and; even
δολιότητας δολιοτης whole; wholly
τὴν ο the
ἡμέραν ημερα day
ἐμελέτησαν μελεταω concerned with
37:13
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יִשְׂחַק־ yiśḥaq- שׂחק laugh
לֹ֑ו lˈô לְ to
כִּֽי־ kˈî- כִּי that
רָ֝אָ֗ה ˈrāʔˈā ראה see
כִּֽי־ kˈî- כִּי that
יָבֹ֥א yāvˌō בוא come
יֹומֹֽו׃ yômˈô יֹום day
37:13. et inruebant quaerentes animam meam et investigantes mala mihi loquebantur insidias et dolos tota die meditabantur
And they that sought my soul used violence. And they that sought evils to me spoke vain things, and studied deceits all the day long.
12. They also that seek after my life lay snares ; and they that seek my hurt speak mischievous things, and imagine deceits all the day long.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long. 13 But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth. 14 Thus I was as a man that heareth not, and in whose mouth are no reproofs. 15 For in thee, O LORD, do I hope: thou wilt hear, O Lord my God. 16 For I said, Hear me, lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me. 17 For I am ready to halt, and my sorrow is continually before me. 18 For I will declare mine iniquity; I will be sorry for my sin. 19 But mine enemies are lively, and they are strong: and they that hate me wrongfully are multiplied. 20 They also that render evil for good are mine adversaries; because I follow the thing that good is. 21 Forsake me not, O LORD: O my God, be not far from me. 22 Make haste to help me, O Lord my salvation.
In these verses,
I. David complains of the power and malice of his enemies, who, it should seem, not only took occasion from the weakness of his body and the trouble of his mind to insult over him, but took advantage thence to do him a mischief. He has a great deal to say against them, which he humbly offers as a reason why God should appear for him, as Ps. xxv. 19, Consider my enemies. 1. "They are very spiteful and cruel: They seek my hurt; nay, they seek after my life," v. 12. That life which was so precious in the sight of the Lord and all good men was aimed at, as if it had been forfeited, or a public nuisance. Such is the enmity of the serpent's seed against the seed of the woman; it would wound the head, though it can but reach the heel. It is the blood of the saints that is thirsted after. 2. "They are very subtle and politic. They lay snares, they imagine deceits, and herein they are restless and unwearied: they do it all the day long. They speak mischievous things one to another; every one has something or other to propose that may be a mischief to me." Mischief, covered and carried on by deceit, may well be called a snare. 3. "They are very insolent and abusive: When my foot slips, when I fall into any trouble, or when I make any mistake, misplace a word, or take a false step, they magnify themselves against me; they are pleased with it, and promise themselves that it will ruin my interest, and that if I slip I shall certainly fall and be undone." 4. "They are not only unjust, but very ungrateful: They hate me wrongfully, v. 19. I never did them any ill turn, nor so much as bore them any ill-will, nor ever gave them any provocation; nay, they render evil for good, v. 20. Many a kindness I have done them, for which I might have expected a return of kindness; but for my love they are my adversaries," Ps. cix. 4. Such a rooted enmity there is in the hearts of wicked men to goodness for its own sake that they hate it, even when they themselves have the benefit of it; they hate prayer even in those that pray for them, and hate peace even in those that would be at peace with them. Very ill-natured indeed those are whom no courtesy will oblige, but who are rather exasperated by it. 5. "They are very impious and devilish: They are my adversaries merely because I follow the thing that good is." They hated him, not only for his kindness to them, but for his devotion and obedience to God; they hated him because they hated God and all that bear his image. If we suffer ill for doing well, we must not think it strange; from the beginning it was so (Cain slew Abel, because his works were righteous); nor must we think it hard, because it will not be always so; for so much the greater will our reward be. 6. "They are many and mighty: They are lively; they are strong; they are multiplied, v. 19. Lord, how are those increased that trouble me?" Ps. iii. 1. Holy David was weak and faint; his heart panted, and his strength failed; he was melancholy and of a sorrowful spirit, and persecuted by his friends; but at the same time his wicked enemies were strong and lively, and their number increased. Let us not therefore pretend to judge of men's characters by their outward condition; none knows love or hatred by all that is before him. It should seem that David in this, as in other complaints he makes of his enemies, has an eye to Christ, whose persecutors were such as are here described, perfectly lost to all honour and virtue. None hate Christianity but such as have first divested themselves of the first principles of humanity and broken through its most sacred bonds.
II. He reflects, with comfort, upon his own peaceable and pious behaviour under all the injuries and indignities that were done him. It is then only that our enemies do us a real mischief when they provoke us to sin (Neh. vi. 13), when they prevail to put us out of the possession of our own souls, and drive us from God and our duty. If by divine grace we are enabled to prevent this mischief, we quench their fiery darts, and are saved from harm. If still we hold fast our integrity and our peace, who can hurt us? This David did here. 1. He kept his temper, and was not ruffled nor discomposed by any of the slights that were put upon him or the mischievous things that were said or done against him (v. 13, 14): "I, as a deaf man, heard not; I took no notice of the affronts put upon me, did not resent them, nor was put into disorder by them, much less did I meditate revenge, or study to return the injury." Note, The less notice we take of the unkindness and injuries that are done us the more we consult the quiet of our own minds. Being deaf, he was dumb, as a man in whose mouth there are no reproofs; he was as silent as if he had nothing to say for himself, for fear of putting himself into a heat and incensing his enemies yet more against him; he would not only not recriminate upon them, but not so much as vindicate himself, lest his necessary defence should be construed his offence. Though they sought after his life, and his silence might be taken for a confession of his guilt, yet he was as a dumb man that opens not his mouth. Note, When our enemies are most clamorous it is generally our prudence to be silent, or to say little, lest we make bad worse. David could not hope by his mildness to win upon his enemies, nor by his soft answers to turn away their wrath; for they were men of such base spirits that they rendered him evil for good; and yet he conducted himself thus meekly towards them, that he might prevent his own sin and might have the comfort of it in the reflection. Herein David was a type of Christ, who was as a sheep dumb before the shearer, and, when he was reviled, reviled not again; and both are examples to us not to render railing for railing. 2. He kept close to his God by faith and prayer, and so both supported himself under these injuries and silenced his own resentments of them. (1.) He trusted in God (v. 15): "I was as a man that opens not his mouth, for in thee, O Lord! do I hope. I depend upon thee to plead my cause and clear my innocency, and, some way or other, to put my enemies to silence and shame." His lovers and friends, that should have owned him, and stood by him, and appeared as witnesses for him, withdrew from him, v. 10. But God is a friend that will never fail us if we hope in him. "I was as a man that heareth not, for thou wilt hear. Why need I hear, and God hear too?" He careth for you (1 Pet. v. 7), and why need you care and God care too? "Thou wilt answer" (so some) "and therefore I will say nothing." Note, It is a good reason why we should bear reproach and calumny with silence and patience, because God is a witness to all the wrong that is done us, and, in due time, will be a witness for us and against those that do us wrong; therefore let us be silent, because, if we be, then we may expect that God will appear for us, for this is an evidence that we trust in him; but, if we undertake to manage for ourselves, we take God's work out of his hands and forfeit the benefit of his appearing for us. Our Lord Jesus, when he suffered, threatened not, because he committed himself to him that judges righteously (1 Pet. ii. 23); and we shall lose nothing, at last, by doing so. Thou shalt answer, Lord, for me. (2.) He called upon God (v. 16): For I said, Hear me (that is supplied); "I said so" (as v. 15); "in thee do I hope, for thou wilt hear, lest they should rejoice over me. I comforted myself with that when I was apprehensive that they would overwhelm me." It is a great support to us, when men are false and unkind, that we have a God to go to whom we may be free with and who will be faithful to us.
III. He here bewails his own follies and infirmities. 1. He was very sensible of the present workings of corruption in him, and that he was now ready to repine at the providence of God and to be put into a passion by the injuries men did him: I am ready to halt, v. 17. This will best be explained by a reflection like this which the psalmist made upon himself in a similar case (Ps. lxxiii. 2): My feet were almost gone, when I saw the prosperity of the wicked. So here: I was ready to halt, ready to say, I have cleansed my hands in vain. His sorrow was continual: All the day long have I been plagued. (Ps. lxxiii. 13, 14), and it was continually before him; he could not forbear poring upon it, and that made him almost ready to halt between religion and irreligion. The fear of this drove him to his God: "In thee do I hope, not only that thou wilt plead my cause, but that thou wilt prevent my falling into sin." Good men, by setting their sorrow continually before them, have been ready to halt, who, by setting God always before them, have kept their standing. 2. He remembered against himself his former transgressions, acknowledging that by them he had brought these troubles upon himself and forfeited the divine protection. Though before men he could justify himself, before God he will judge and condemn himself (v. 18): "I will declare my iniquity, and not cover it; I will be sorry for my sin, and not make a light matter of it;" and this helped to make him silent under the rebukes of Providence and the reproaches of men. Note, If we be truly penitent for sin, that will make us patient under affliction, and particularly under unjust censures. Two things are required in repentance:-- (1.) Confession of sin: "I will declare my iniquity; I will not only in general own myself a sinner, but I will make a particular acknowledgment of what I have done amiss." We must declare our sins before God freely and fully, and with their aggravating circumstances, that we may give glory to God and take shame to ourselves. (2.) Contrition for sin: I will be sorry for it. Sin will have sorrow; every true penitent grieves for the dishonour he has done to God and the wrong he has done to himself. "I will be in care or fear about my sin" (so some), "in fear lest it ruin me and in care to get it pardoned."
IV. He concludes with very earnest prayers to God for his gracious presence with him and seasonable powerful succour in his distress (v. 21, 22): "Forsake me not, O Lord! though my friends forsake me, and though I deserve to be forsaken by thee. Be not far from me, as my unbelieving heart is ready to fear thou art." Nothing goes nearer to the heart of a good man in affliction than to be under the apprehension of God's deserting him in wrath; nor does any thing therefore come more feelingly from his heart than this prayer: "Lord, be not thou far from me; make haste for my help; for I am ready to perish, and in danger of being lost if relief do not come quickly." God gives us leave, not only to call upon him when we are in trouble, but to hasten him. He pleads, "Thou art my God, whom I serve, and on whom I depend to bear me out; and my salvation, who alone art able to save me, who hast engaged thyself by promise to save me, and from whom alone I expect salvation." Is any afflicted? let him thus pray, let him thus plead, let him thus hope, in singing this psalm.
Adam Clarke: Commentary on the Bible - 1831
38:13: But I, as a deaf man - I was conscious of my guilt, I could not vindicate myself; and I was obliged in silence to bear their insults.
Albert Barnes: Notes on the Bible - 1834
38:13: But I, as a deaf man, heard not - I was as if I had been deaf, and did not hear them or know what they were about. I took no notice of what they did anymore than if I had not heard them. That is, he did not reply to them; he did not become angry; he was as calm and patient as if they had said nothing.
And I was as a dumb man that openeth not his mouth - As if I were a man that could not speak. I was perfectly silent under all this persecution. Compare Sa2 16:10. How eminently true was this of the Saviour! Isa 53:7; Pe1 2:23; Mat 26:63; Mat 27:12, Mat 27:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:13: Psa 39:2, Psa 39:9; Sa2 16:10-12; Isa 53:7; Pe1 2:23
Geneva 1599
38:13 But I, as a (k) deaf [man], heard not; and [I was] as a dumb man [that] openeth not his mouth.
(k) For I can have no audience before men, and therefore patiently wait for the help of God.
John Gill
38:13 But I, as a deaf man, heard not,.... He acted the part of a deaf man, and made as if he did not hear the mischievous things his enemies spoke; as Saul, when the sons of Belial spoke against him and despised him, 1Kings 10:27; and as our Lord when his enemies accused him, Mt 27:12;
and I was as a dumb man, that openeth not his mouth; made no reply to what they said, and did not render railing for railing; in which Christ was the antitype of him, Is 53:7.
John Wesley
38:13 Dumb - Was silent, to testify his humiliation for his sins, and his acceptation of the punishment which he had brought upon himself.
Robert Jamieson, A. R. Fausset and David Brown
38:13 He patiently submits, uttering no reproaches or replies (Jn 19:9) to their insulting speeches;
37:1437:14: Այլ ես որպէս խուլ զի ո՛չ լսէ, որպէս համր՝ որ ո՛չ բանայ զբերան իւր։
14 Իսկ ես դարձայ ինչպէս խուլ, որ չի լսում, ինչպէս համր, որ բերանն իր չի բացում:
13 Սակայն ես խուլի պէս չեմ լսեր Ու բերանը չբացող համրի մը պէս եմ։
Այլ ես որպէս խուլ` զի ոչ լսէ, որպէս համր` որ ոչ բանայ զբերան իւր:

37:14: Այլ ես որպէս խուլ զի ո՛չ լսէ, որպէս համր՝ որ ո՛չ բանայ զբերան իւր։
14 Իսկ ես դարձայ ինչպէս խուլ, որ չի լսում, ինչպէս համր, որ բերանն իր չի բացում:
13 Սակայն ես խուլի պէս չեմ լսեր Ու բերանը չբացող համրի մը պէս եմ։
zohrab-1805▾ eastern-1994▾ western am▾
37:1337:14 а я, как глухой, не слышу, и как немой, который не открывает уст своих;
37:14 ἐγὼ εγω I δὲ δε though; while ὡσεὶ ωσει as if; about κωφὸς κωφος mute; dull οὐκ ου not ἤκουον ακουω hear καὶ και and; even ὡσεὶ ωσει as if; about ἄλαλος αλαλος speechless; dumb οὐκ ου not ἀνοίγων ανοιγω open up τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him
37:14 חֶ֤רֶב׀ ḥˈerev חֶרֶב dagger פָּֽתְח֣וּ pˈāṯᵊḥˈû פתח open רְשָׁעִים֮ rᵊšāʕîm רָשָׁע guilty וְ wᵊ וְ and דָרְכ֪וּ ḏārᵊḵˈû דרך tread קַ֫שְׁתָּ֥ם qˈaštˌām קֶשֶׁת bow לְ֭ ˈl לְ to הַפִּיל happîl נפל fall עָנִ֣י ʕānˈî עָנִי humble וְ wᵊ וְ and אֶבְיֹ֑ון ʔevyˈôn אֶבְיֹון poor לִ֝ ˈli לְ to טְבֹ֗וחַ ṭᵊvˈôₐḥ טבח slaughter יִשְׁרֵי־ yišrê- יָשָׁר right דָֽרֶךְ׃ ḏˈāreḵ דֶּרֶךְ way
37:14. ego autem quasi surdus non audiebam et quasi mutus non aperiebam os meumBut I, as a deaf man, heard not: and as a dumb man not opening his mouth.
13. But I, as a deaf man, hear not; and I am as a dumb man that openeth not his mouth.
But I, as a deaf [man], heard not; and [I was] as a dumb man [that] openeth not his mouth:

37:14 а я, как глухой, не слышу, и как немой, который не открывает уст своих;
37:14
ἐγὼ εγω I
δὲ δε though; while
ὡσεὶ ωσει as if; about
κωφὸς κωφος mute; dull
οὐκ ου not
ἤκουον ακουω hear
καὶ και and; even
ὡσεὶ ωσει as if; about
ἄλαλος αλαλος speechless; dumb
οὐκ ου not
ἀνοίγων ανοιγω open up
τὸ ο the
στόμα στομα mouth; edge
αὐτοῦ αυτος he; him
37:14
חֶ֤רֶב׀ ḥˈerev חֶרֶב dagger
פָּֽתְח֣וּ pˈāṯᵊḥˈû פתח open
רְשָׁעִים֮ rᵊšāʕîm רָשָׁע guilty
וְ wᵊ וְ and
דָרְכ֪וּ ḏārᵊḵˈû דרך tread
קַ֫שְׁתָּ֥ם qˈaštˌām קֶשֶׁת bow
לְ֭ ˈl לְ to
הַפִּיל happîl נפל fall
עָנִ֣י ʕānˈî עָנִי humble
וְ wᵊ וְ and
אֶבְיֹ֑ון ʔevyˈôn אֶבְיֹון poor
לִ֝ ˈli לְ to
טְבֹ֗וחַ ṭᵊvˈôₐḥ טבח slaughter
יִשְׁרֵי־ yišrê- יָשָׁר right
דָֽרֶךְ׃ ḏˈāreḵ דֶּרֶךְ way
37:14. ego autem quasi surdus non audiebam et quasi mutus non aperiebam os meum
But I, as a deaf man, heard not: and as a dumb man not opening his mouth.
13. But I, as a deaf man, hear not; and I am as a dumb man that openeth not his mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15. Давид видел, что делалось кругом его, но не принимал никаких мер к прекращению козней и лживых слов, как потому, что его болезнь как бы подтверждала правоту речей его врагов, так и потому, что он не считал себя вправе выступить мстителем и поборником истины, когда продолжающаяся его болезнь, по его мнению, служила знаком, что он еще не прощен Богом.
Adam Clarke: Commentary on the Bible - 1831
38:14: No reproofs - תוכחות tochachoth, arguments or vindications; a forensic term. I was as a man accused in open court, and I could make no defense.
Albert Barnes: Notes on the Bible - 1834
38:14: Thus I was as a man that heareth not - The sentiment in the former verse is repeated here to show the greatness of his patience and forbearance, or to fix the attention on the fact that one who was so calumniated and wronged could bear it patiently.
And in whose mouth are no reproofs - As a man who never reproved another; who, whatever might be the wrong which he endured, never replied to it; as he would be who was incapable of reproof, or who had no faculty for reproving. The whole of this is designed to show his entire patience under the wrongs which he suffered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:14: that heareth: Amo 5:13; Mic 7:5; Mar 15:3-5; Joh 8:6
John Gill
38:14 Thus I was as a man that heareth not,.... Any thing that is said unto him; he took no more notice of it than if he had never heard it; but bore all the railings and calumnies of men with calmness and patience;
and in whose mouth are no reproofs; as if he had nothing to say for himself, in vindication of his character, and to the refutation of his enemies; as if he had no arguments to make use of, for the conviction and reproof of his adversaries.
37:1537:15: Եղէ ես որպէս մարդ որ ո՛չ լսէ, եւ ո՛չ գոն խօսք ՚ի բերան նորա[6856]։ [6856] Ոմանք.Եւ ո՛չ գոյ խօսք ՚ի։
15 Ես դարձայ ինչպէս մարդ, որ չի լսում, եւ որի բերանում խօսք չկայ:
14 Եւ ես այնպիսի մարդու մը պէս եմ, որ չի լսեր Ու հակառակ խօսք չկայ իր բերանը։
Եղէ ես որպէս մարդ` որ ոչ լսէ, եւ ոչ գոն խօսք ի բերան նորա:

37:15: Եղէ ես որպէս մարդ որ ո՛չ լսէ, եւ ո՛չ գոն խօսք ՚ի բերան նորա[6856]։
[6856] Ոմանք.Եւ ո՛չ գոյ խօսք ՚ի։
15 Ես դարձայ ինչպէս մարդ, որ չի լսում, եւ որի բերանում խօսք չկայ:
14 Եւ ես այնպիսի մարդու մը պէս եմ, որ չի լսեր Ու հակառակ խօսք չկայ իր բերանը։
zohrab-1805▾ eastern-1994▾ western am▾
37:1437:15 и стал я, как человек, который не слышит и не имеет в устах своих ответа,
37:15 καὶ και and; even ἐγενόμην γινομαι happen; become ὡσεὶ ωσει as if; about ἄνθρωπος ανθρωπος person; human οὐκ ου not ἀκούων ακουω hear καὶ και and; even οὐκ ου not ἔχων εχω have; hold ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτοῦ αυτος he; him ἐλεγμούς ελεγμος refuting; reproving
37:15 חַ֭רְבָּם ˈḥarbām חֶרֶב dagger תָּבֹ֣וא tāvˈô בוא come בְ vᵊ בְּ in לִבָּ֑ם libbˈām לֵב heart וְ֝ ˈw וְ and קַשְּׁתֹותָ֗ם qaššᵊṯôṯˈām קֶשֶׁת bow תִּשָּׁבַֽרְנָה׃ tiššāvˈarnā שׁבר break
37:15. et eram quasi homo non audiens nec habens in ore suo redargutionesAnd I became as a man that heareth not: and that hath no reproofs in his mouth.
14. Yea, I am as a man that heareth not, and in whose mouth are no reproofs.
Thus I was as a man that heareth not, and in whose mouth [are] no reproofs:

37:15 и стал я, как человек, который не слышит и не имеет в устах своих ответа,
37:15
καὶ και and; even
ἐγενόμην γινομαι happen; become
ὡσεὶ ωσει as if; about
ἄνθρωπος ανθρωπος person; human
οὐκ ου not
ἀκούων ακουω hear
καὶ και and; even
οὐκ ου not
ἔχων εχω have; hold
ἐν εν in
τῷ ο the
στόματι στομα mouth; edge
αὐτοῦ αυτος he; him
ἐλεγμούς ελεγμος refuting; reproving
37:15
חַ֭רְבָּם ˈḥarbām חֶרֶב dagger
תָּבֹ֣וא tāvˈô בוא come
בְ vᵊ בְּ in
לִבָּ֑ם libbˈām לֵב heart
וְ֝ ˈw וְ and
קַשְּׁתֹותָ֗ם qaššᵊṯôṯˈām קֶשֶׁת bow
תִּשָּׁבַֽרְנָה׃ tiššāvˈarnā שׁבר break
37:15. et eram quasi homo non audiens nec habens in ore suo redargutiones
And I became as a man that heareth not: and that hath no reproofs in his mouth.
14. Yea, I am as a man that heareth not, and in whose mouth are no reproofs.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
38:15: In thee, O Lord, do I hope - I have no helper but thee.
Thou wilt hear, O Lord my God - Thou art eternal in thy compassions, and wilt hear the prayer of a penitent soul. In the printed copies of the Hebrew text we have אדני אלהי Adonai Elohai, Lord my God; but, instead of אדני Adonai, one hundred and two of Kennicott's and De Rossi's MSS. read יהוה Yehovah. As this word is never pronounced by the Jews, and they consider it dreadfully sacred, in reading, wherever it occurs, they pronounce אדני Adonai; and we may well suppose that Jewish scribes, in writing out copies of the sacred Scriptures, would as naturally write Adonai for Yehovah, as they would in reading supply the former for the latter.
Albert Barnes: Notes on the Bible - 1834
38:15: For in thee, O Lord, do I hope - This shows the reason or ground of his patience. He committed his whole cause to God. He believed that God would take care of his reputation, and that he would vindicate him. See Psa 37:5-6. He had no doubt that He would protect his character, and that, notwithstanding the reproaches of his enemies, his true character would at last be made to shine forth, so that all men would see that he had been unjustly aspersed. The exact idea here is expressed, and the sentiment was beautifully and perfectly illustrated, in what is said of the Lord Jesus: "Who, when he was Rev_iled, Rev_iled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously," Pe1 2:23.
Thou wilt hear, O Lord my God - Margin, as in Hebrew: "answer." The idea is, that God would answer his prayers, and that his character would, in answer to those prayers, be set right before the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:15: in thee: etc. or, thee do I wait for
do: Psa 39:7, Psa 123:1-3
hear: or, answer, Psa 138:3
Lord: Here also, instead of adonay, one hundred and two manuscripts read yehowah, "Jehovah.
Carl Friedrich Keil and Franz Delitzsch
38:15
(Heb.: 38:16-23) Become utterly useless in himself, he renounces all self-help, for (כּי) he hopes in Jahve, who alone can help him. He waits for His answer, for (כי) he says, etc. - he waits for an answer, for the hearing of this his petition which is directed towards the glory of God, that God would not suffer his foes to triumph over him, nor strengthen them in their mercilessness and injustice. Ps 38:18 appears also to stand under the government of the פּן;
(Note: The following are the constructions of פן when a clause of ore than one member follows it: (1) fut. and perf., the latter with the tone of the perf. consec., e.g., Ex 34:15., or without it, e.g., Ps 28:1 (which see); (2) fut. and fut. as in Ps 2:12, Jer 51:46. This construction is indispensable where it is intended to give special prominence to the subject notion or a secondary notion of the clause, e.g., Deut 20:6. In one instance פן is even followed (3) by the perf. and fut. consec., viz., 4Kings 2:10.)
but, since in this case one would look for a Waw relat. and a different order of the words, Ps 38:18 is to be regarded as a subject clause: "who, when my foot totters, i.e., when my affliction changes to entire downfall, would magnify themselves against me." In Ps 38:18, כּי connects what follows with בּמוט רגלי by way of confirmation: he is נכון לצלע, ready for falling (Ps 35:15), he will, if God does not graciously interpose, assuredly fall headlong. The fourth כּי in Ps 38:19 is attached confirmatorily to Ps 38:18: his intense pain or sorrow is ever present to him, for he is obliged to confess his guilt, and this feeling of guilt is just the very sting of his pain. And whilst he in the consciousness of well-deserved punishment is sick unto death, his foes are numerous and withal vigorous and full of life. Instead of חיּים, probably חנּם, as in Ps 35:19; Ps 69:5, is to be read (Houbigant, Hitzig, Kster, Hupfeld, Ewald, and Olshausen). But even the lxx read חיים; and the reading which is so old, although it does not very well suit עצמוּ (instead of which one would look for ועצוּמים), is still not without meaning: he looks upon himself, according to Ps 38:9, more as one dead than living; his foes, however, are חיּים, living, i.e., vigorous. The verb frequently ash this pregnant meaning, and the adjective can also have it. Just as the accentuation of the form סבּוּ varies elsewhere out of pause, ורבּוּ here has the tone on the ultima, although it is not perf. consec.
(Note: As perf. consec. the following have the accent on the ultima: - וחתּוּ, Is 20:5, Obad 1:9, and ורבּוּ, Is 66:16; perhaps also וחדּוּ, וקלּוּ, Hab 1:8, and ורבּוּ (perf. hypoth.), Job 32:15. But there is no special reason for the ultima-accentuation of רכּוּ, Ps 55:22; רבּוּ, Ps 69:5; דּלּוּ, Is 38:14; קלּוּ, Jer 4:13; שׁחוּ, Prov 14:19; Hab 3:6; חתּוּ, Job 32:15; זכּוּ, צחוּ, Lam 4:7.)
Ps 38:21 is an apposition of the subject, which remains the same as in Ps 38:20. Instead of רדופי (Ges. 61, rem. 2) the Ker is רדפי, rādephî (without any Makkeph following), or רדפי, rādophî; cf. on this pronunciation, Ps 86:2; Ps 16:1, and with the Chethb רדופי, the Chethb צרופה, Ps 26:2, also מיורדי, Ps 30:4. By the "following of that which is good" David means more particularly that which is brought into exercise in relation to his present foes.
(Note: In the Greek and Latin texts, likewise in all the Aethiopic and several Arabic texts, and in the Syriac Psalterium Medilanense, the following addition is found after Ps 38:21 : Ce aperripsan me ton agapeton osi necron ebdelygmenon, Et projecerunt me dilectum tanquam mortuum abominatum (so the Psalt. Veronense). Theodoret refers it to Absalom's relation to David. The words ὡσεὶ νεκρὸν ἐβδελυγμένον are taken from Is 14:19.)
He closes in Ps 38:22 with sighs for help. No lighting up of the darkness of wrath takes place. The fides supplex is not changed into fides triumphans. But the closing words, "O Lord, my salvation" (cf. Ps 51:16), show where the repentance of Cain and that of David differ. True repentance has faith within itself, it despairs of itself, but not of God.
John Gill
38:15 For in thee, O Lord, do I hope,.... That he would plead his cause against his accusers and revilers, and who sought his hurt; that he should be delivered out of their hands, and out of all his afflictions; that he should be healed of his diseases, both of soul and body, under which he laboured; and should again enjoy the light of God's countenance, and have the discoveries of his pardoning grace and mercy; and this was the reason why he was so calm and quiet amidst the unkindnesses of his friends, and the cruel usage of his enemies;
thou wilt hear, or "answer",
O Lord my God; in the midst of all his distresses of body and mind, he had not given up his interest in God, as his God and Father; which is the great blessing of the covenant of grace, and which ever continues; and is the great support of believers, under whatsoever they meet with in soul and body, from friends or foes; this his God the psalmist believed would not only hear his cries in his sore distress, but hear the reproaches of his enemies, and answer them in a providential way in his own time, by terrible things in righteousness to their conviction and confusion; and therefore he himself was silent.
Robert Jamieson, A. R. Fausset and David Brown
38:15 for he is confident the
Lord--literally, "Sovereign" (to whom he was a servant), would answer his prayer (Ps 3:4; Ps 4:1), and not permit their triumph in his partial halting, of which he was in danger.
37:1637:16: Ես ՚ի քեզ Տէր յուսացայ, եւ դու լուիցես ինձ Տէր Աստուած իմ։
16 Ես յոյսս քեզ վրայ դրի, ո՛վ Տէր, ու դու կը լսես ինձ, Տէ՛ր իմ Աստուած:
15 Վասն զի, ո՛վ Տէր, ես քեզի կը յուսամ։Դուն պիտի պատասխանես, ո՛վ իմ Տէր Աստուածս։
Ես ի քեզ, Տէր, յուսացայ, եւ դու լուիցես ինձ, Տէր Աստուած իմ:

37:16: Ես ՚ի քեզ Տէր յուսացայ, եւ դու լուիցես ինձ Տէր Աստուած իմ։
16 Ես յոյսս քեզ վրայ դրի, ո՛վ Տէր, ու դու կը լսես ինձ, Տէ՛ր իմ Աստուած:
15 Վասն զի, ո՛վ Տէր, ես քեզի կը յուսամ։Դուն պիտի պատասխանես, ո՛վ իմ Տէր Աստուածս։
zohrab-1805▾ eastern-1994▾ western am▾
37:1537:16 ибо на Тебя, Господи, уповаю я; Ты услышишь, Господи, Боже мой.
37:16 ὅτι οτι since; that ἐπὶ επι in; on σοί σοι you κύριε κυριος lord; master ἤλπισα ελπιζω hope σὺ συ you εἰσακούσῃ εισακουω heed; listen to κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine
37:16 טֹוב־ ṭôv- טֹוב good מְ֭עַט ˈmʕaṭ מְעַט little לַ la לְ to † הַ the צַּדִּ֑יק ṣṣaddˈîq צַדִּיק just מֵ֝ ˈmē מִן from הֲמֹ֗ון hᵃmˈôn הָמֹון commotion רְשָׁעִ֥ים rᵊšāʕˌîm רָשָׁע guilty רַבִּֽים׃ rabbˈîm רַב much
37:16. te enim Domine expectabam tu exaudies Domine Deus meusFor in thee, O Lord, have I hoped: thou wilt hear me, O Lord my God.
15. For in thee, O LORD, do I hope: thou wilt answer, O Lord my God.
For in thee, O LORD, do I hope: thou wilt hear, O Lord my God:

37:16 ибо на Тебя, Господи, уповаю я; Ты услышишь, Господи, Боже мой.
37:16
ὅτι οτι since; that
ἐπὶ επι in; on
σοί σοι you
κύριε κυριος lord; master
ἤλπισα ελπιζω hope
σὺ συ you
εἰσακούσῃ εισακουω heed; listen to
κύριε κυριος lord; master
ὁ ο the
θεός θεος God
μου μου of me; mine
37:16
טֹוב־ ṭôv- טֹוב good
מְ֭עַט ˈmʕaṭ מְעַט little
לַ la לְ to
† הַ the
צַּדִּ֑יק ṣṣaddˈîq צַדִּיק just
מֵ֝ ˈmē מִן from
הֲמֹ֗ון hᵃmˈôn הָמֹון commotion
רְשָׁעִ֥ים rᵊšāʕˌîm רָשָׁע guilty
רַבִּֽים׃ rabbˈîm רַב much
37:16. te enim Domine expectabam tu exaudies Domine Deus meus
For in thee, O Lord, have I hoped: thou wilt hear me, O Lord my God.
15. For in thee, O LORD, do I hope: thou wilt answer, O Lord my God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
16-23. Поэтому-то Давид прежде всего взывает к Богу о прощении своего греха, как о великой милости и залоге Его помощи. Я на Тебя, Господи, надеюсь: не дай им (врагам) восторжествовать надо мною. Моя слабость, мои несчастия являются для них источником злорадства (17). Я же сейчас нахожусь в настолько беспомощном и беззащитном положении, что "близок к падению", готов погибнуть, не могу противодействовать нападениям на себя и грех давит меня. Давид кается пред Богом в своем грехе и обещает публичное покаяние в нем (что он и исполнил написанием этого и L Пс, посвященных его покаянному настроению). В этом псалме он и говорит: "беззаконие мое я сознаю, сокрушаюсь о грехе моем". Насколько полон Давид сознания своей греховности и смирения, настолько, наоборот, сильны его враги, которые ненавидят его незаслуженно ("безвинно"); за сделанное им, Давидом, добро они платят злом, клевещут, враждуют против него за его верность доброму, истинному в его предшествующей жизни. Под добром, какое сделал Давид, разумеется как его гуманное, справедливое отношение к каждому из его подданных, так все его реформы во внутренней и государственной жизни, установившие правопорядок и ограничившие произвол и самоуправство, царившие до него. Степень страданий Давида, сознание им греха и покаяние в нем, несправедливость преследований от врагов, все это вызывает в нем горячую молитву к Богу: "не оставь меня, Господи, Боже мой! вонми в помощь мою!"
Adam Clarke: Commentary on the Bible - 1831
38:16: When my foot slippeth - They watched for my halting; and when my foot slipped, they rejoiced that I had fallen into sin!
Albert Barnes: Notes on the Bible - 1834
38:16: For I said - This is the prayer to which he referred in the pRev_ious verse. He prayed that he might not be permitted to fall away under the influence of his sins and sufferings; that his faith might remain firm; that he might not be allowed to act so as to justify the accusations of his enemies, or to give them occasion to rejoice over his fall. The entire prayer Psa 38:16-18 is one that is based on the consciousness of his own weakness, and his liability to sin, if left to himself; on the certainty that if God did not interpose, his sins would get the mastery over him, and he would become in his conduct all that his enemies desired, and be in fact all that they had falsely charged on him.
Hear me, lest otherwise they should rejoice over me - literally, "For I said, lest they should rejoice over me." It is the language of earnest desire that they might "not" thus be allowed to rejoice over his fall. The same sentiment occurs substantially in Psa 13:3-4. The motive is a right one; alike
(a) in reference to ourselves personally - that our foes may not triumph over us by the ruin of our character; and
(b) in reference to its bearing on the cause of virtue and religion - that that cause may not suffer by our misconduct; compare Psa 69:6.
When my foot slippeth -
(a) When my foot really has slipped, or when I have committed sin (as the psalmist did not deny that he had done, Psa 38:3-5, Psa 38:18); or
(b) when it "might" occur "again" (as he felt was possible); or
(c) if I deviate in the slightest degree from perfect virtue; if I inadvertently do anything wrong.
The slipping of the foot is an indication of the want of firmness, and hence, it comes to represent the falling into sin.
They magnify themselves against me - See Psa 35:26. They exult over me; they triumph; they boast. They "make themselves great" on my fall, or by my being put down. This he says
(a) they were disposed to do, for they had shown a disposition to do it whenever he had fallen into sin;
(b) he apprehended that they would do it again, and they had already begun to magnify themselves against him, as if they were certain that it would occur.
He did not deny that there was ground to fear this, for he felt that his strength was almost gone Psa 38:17, and that God only could uphold him, and save him from justifying all the expectations of his enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:16: For I said: Psa 13:3, Psa 13:4, Psa 35:24-26
foot: Psa 94:18; Deu 32:35
magnify: Psa 35:26
Geneva 1599
38:16 For I said, [Hear me], lest [otherwise] they should rejoice over me: (l) when my foot slippeth, they magnify [themselves] against me.
(l) That is, if they see that you do not help me in time, they will mock and triumph as though you had forsaken me.
John Gill
38:16 For I said, hear me,.... This he had expressed in prayer to God; he had committed his cause to him, and entreated him that he would hear and answer him; giving this as a reason,
lest otherwise they should rejoice over me; at his misfortunes and calamities, at the continuance of his trouble and distress, both of body and mind;
when my foot slippeth; as it sometimes did through the corruptions of nature, the temptations of Satan, and the snares of the world; which is more or less the case of all the people of God, who are all subject to slips and falls, though they shall not finally and totally fall away;
they magnify themselves against me; that is, his enemies exulted and triumphed over him: this was what he found by experience; and therefore makes use of it as an argument with God, that he would hear and answer and deliver him out of his trouble, and preserve him from falling.
John Wesley
38:16 When - When I fall into any misery, they triumph in the accomplishment of their desires.
37:1737:17: Ասացի թէ մի՛ ուրախ եղիցին յիս թշնամիք իմ. ՚ի սասանել ոտից իմոց ՚ի վերայ իմ մեծամե՛ծս խօսեցան[6857]։ [6857] Ոմանք.Մեծամեծս խորհեցան։
17 Ասացի՝ «Թող թշնամիներս չծիծաղեն վրաս». երբ ոտքս սայթաքեց, նրանք յոխորտացին իմ դէմ:
16 Վասն զի ըսի. «Թող չխնդան իմ վրաս, անոնք որ Ոտքիս սահած ժամանակը ինծի դէմ կը հպարտանան»։
Ասացի թէ` Մի՛ ուրախ եղիցին յիս թշնամիք իմ, ի սասանել ոտից իմոց` ի վերայ իմ մեծամեծս խօսեցան:

37:17: Ասացի թէ մի՛ ուրախ եղիցին յիս թշնամիք իմ. ՚ի սասանել ոտից իմոց ՚ի վերայ իմ մեծամե՛ծս խօսեցան[6857]։
[6857] Ոմանք.Մեծամեծս խորհեցան։
17 Ասացի՝ «Թող թշնամիներս չծիծաղեն վրաս». երբ ոտքս սայթաքեց, նրանք յոխորտացին իմ դէմ:
16 Վասն զի ըսի. «Թող չխնդան իմ վրաս, անոնք որ Ոտքիս սահած ժամանակը ինծի դէմ կը հպարտանան»։
zohrab-1805▾ eastern-1994▾ western am▾
37:1637:17 И я сказал: да не восторжествуют надо мною [враги мои]; когда колеблется нога моя, они величаются надо мною.
37:17 ὅτι οτι since; that εἶπα επω say; speak μήποτε μηποτε lest; unless ἐπιχαρῶσίν επιχαιρω me οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine καὶ και and; even ἐν εν in τῷ ο the σαλευθῆναι σαλευω sway; rock πόδας πους foot; pace μου μου of me; mine ἐπ᾿ επι in; on ἐμὲ εμε me ἐμεγαλορρημόνησαν μεγαλορρημονεω boaster; boast
37:17 כִּ֤י kˈî כִּי that זְרֹועֹ֣ות zᵊrôʕˈôṯ זְרֹועַ arm רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty תִּשָּׁבַ֑רְנָה tiššāvˈarnā שׁבר break וְ wᵊ וְ and סֹומֵ֖ךְ sômˌēḵ סמך support צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
37:17. quia dixi ne forte insultent mihi et cum vacillaverint pedes mei super me magnificenturFor I said: Lest at any time my enemies rejoice over me: and whilst my feet are moved, they speak great things against me.
16. For I said, Lest they rejoice over me: when my foot slippeth, they magnify themselves against me.
For I said, [Hear me], lest [otherwise] they should rejoice over me: when my foot slippeth, they magnify [themselves] against me:

37:17 И я сказал: да не восторжествуют надо мною [враги мои]; когда колеблется нога моя, они величаются надо мною.
37:17
ὅτι οτι since; that
εἶπα επω say; speak
μήποτε μηποτε lest; unless
ἐπιχαρῶσίν επιχαιρω me
οἱ ο the
ἐχθροί εχθρος hostile; enemy
μου μου of me; mine
καὶ και and; even
ἐν εν in
τῷ ο the
σαλευθῆναι σαλευω sway; rock
πόδας πους foot; pace
μου μου of me; mine
ἐπ᾿ επι in; on
ἐμὲ εμε me
ἐμεγαλορρημόνησαν μεγαλορρημονεω boaster; boast
37:17
כִּ֤י kˈî כִּי that
זְרֹועֹ֣ות zᵊrôʕˈôṯ זְרֹועַ arm
רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty
תִּשָּׁבַ֑רְנָה tiššāvˈarnā שׁבר break
וְ wᵊ וְ and
סֹומֵ֖ךְ sômˌēḵ סמך support
צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
37:17. quia dixi ne forte insultent mihi et cum vacillaverint pedes mei super me magnificentur
For I said: Lest at any time my enemies rejoice over me: and whilst my feet are moved, they speak great things against me.
16. For I said, Lest they rejoice over me: when my foot slippeth, they magnify themselves against me.
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Adam Clarke: Commentary on the Bible - 1831
38:17: For I am ready to halt - Literally, I am prepared to halt. So completely infirm is my soul, that it is impossible for me to take one right step in the way of righteousness, unless strengthened by thee.
Albert Barnes: Notes on the Bible - 1834
38:17: For I am ready to halt - Margin, as in Hebrew, "for halting." The word from which the word used here is derived means properly to lean on one side, and then to halt or limp. The meaning here is, that he was like one who was limping along, and who was ready to fall; that is, in the case here referred to, he felt that his strength was almost gone, and that he was in continual danger of falling into sin, or sinking under his accumulated burdens, and of thus giving occasion for all that his enemies said of him, or occasion for their triumphing over him. Men often have this feeling - that their sorrows are so great that they cannot hope to hold out much longer, and that if God does not interpose they must fall.
And my sorrow is continually before me - That is, my grief or suffering is unintermitted. Probably the reference here is particularly to that which "caused" his grief, or which was the source of his trouble - his sin. The fact that he was a sinner was never absent from his mind; that was the source of all his trouble; that was what so pressed upon him that it was likely to crush him to the dust.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:17: to halt: Heb. for halting, Psa 35:15 *marg. Mic 4:6, Mic 4:7
sorrow: Psa 38:6, Psa 6:6, Psa 77:2, Psa 77:3; Isa 53:3-5
Geneva 1599
38:17 For I [am] ready to (m) halt, and my sorrow [is] continually before me.
(m) I am without hope to recover my strength.
John Gill
38:17 For I am ready to halt,.... Meaning either that there was a proneness in him to sin; see Jer 20:10; or that he was subject to affliction and adversity, as the same word is rendered in Ps 35:15; and the words are either a reason and argument used with the Lord, to hear and keep his foot from slipping, that so his enemies might not rejoice over him, and magnify themselves against him; as they would do should he fall into sin or into any calamity, both which he was liable to: or they are a reason why he was so calm and quiet under the ill usage he met with from friends and enemies, because he was "ready for halting", or "prepared" (o) for it; he considered that he was born for trouble and adversity; that God had appointed him to it, and it was appointed for him, and therefore he was quiet under it; see Job 5:6; he was prepared to meet it; he expected it, it being the common lot of God's people; and therefore when it came upon him it was no strange thing to him. The Septuagint version, and those that follow that, render the words, "I am ready for scourges"; and Jerom applies them to Christ, who was ready to undergo scourges, sufferings, and death itself, for his people;
and my sorrow is continually before me; that is, for his sin, which was ever before him, stared him in the face, lay heavy on his conscience, and appeared very terrible and loathsome to him; his sorrow for it was without intermission, and was a godly sorrow, a sorrow for sin, as committed against a God of love, grace, and mercy: or he may mean, that his affliction, which was grievous to him, was continually upon him night and day: our Lord himself, David's antitype, was a man of sorrows all his days.
(o) V. L. Pagninus, Montanus, Cocceius, Gejerus, Michaelis.
John Wesley
38:17 To halt - just falling into destruction. Before me - I am constantly sensible of thy just hand, and of my sins the cause of it.
37:1837:18: Ես ՚ի տանջանս պատրաստ եմ, եւ ցաւք իմ առաջի իմ են յամենայն ժամ։
18 Ես պատրաստ եմ տանջանքների, եւ իմ ցաւերը միշտ առջեւս են:
17 Վասն զի ես կաղ ըլլալու պատրաստ եմ Ու իմ ցաւս ամէն ատեն առջեւս է։
Ես [219]ի տանջանս պատրաստ եմ, եւ ցաւք իմ առաջի իմ են յամենայն ժամ:

37:18: Ես ՚ի տանջանս պատրաստ եմ, եւ ցաւք իմ առաջի իմ են յամենայն ժամ։
18 Ես պատրաստ եմ տանջանքների, եւ իմ ցաւերը միշտ առջեւս են:
17 Վասն զի ես կաղ ըլլալու պատրաստ եմ Ու իմ ցաւս ամէն ատեն առջեւս է։
zohrab-1805▾ eastern-1994▾ western am▾
37:1737:18 Я близок к падению, и скорбь моя всегда предо мною.
37:18 ὅτι οτι since; that ἐγὼ εγω I εἰς εις into; for μάστιγας μαστιξ scourge ἕτοιμος ετοιμος ready; prepared καὶ και and; even ἡ ο the ἀλγηδών αλγηδων of me; mine ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine διὰ δια through; because of παντός πας all; every
37:18 יֹודֵ֣עַ yôḏˈēₐʕ ידע know יְ֭הוָה [ˈyhwāh] יְהוָה YHWH יְמֵ֣י yᵊmˈê יֹום day תְמִימִ֑ם ṯᵊmîmˈim תָּמִים complete וְ֝ ˈw וְ and נַחֲלָתָ֗ם naḥᵃlāṯˈām נַחֲלָה heritage לְ lᵊ לְ to עֹולָ֥ם ʕôlˌām עֹולָם eternity תִּהְיֶֽה׃ tihyˈeh היה be
37:18. quia ego ad plagas paratus et dolor meus contra me est semperFor I am ready for scourges: and my sorrow is continually before me.
17. For I am ready to halt, and my sorrow is continually before me.
For I [am] ready to halt, and my sorrow [is] continually before me:

37:18 Я близок к падению, и скорбь моя всегда предо мною.
37:18
ὅτι οτι since; that
ἐγὼ εγω I
εἰς εις into; for
μάστιγας μαστιξ scourge
ἕτοιμος ετοιμος ready; prepared
καὶ και and; even
ἡ ο the
ἀλγηδών αλγηδων of me; mine
ἐνώπιόν ενωπιος in the face; facing
μου μου of me; mine
διὰ δια through; because of
παντός πας all; every
37:18
יֹודֵ֣עַ yôḏˈēₐʕ ידע know
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
יְמֵ֣י yᵊmˈê יֹום day
תְמִימִ֑ם ṯᵊmîmˈim תָּמִים complete
וְ֝ ˈw וְ and
נַחֲלָתָ֗ם naḥᵃlāṯˈām נַחֲלָה heritage
לְ lᵊ לְ to
עֹולָ֥ם ʕôlˌām עֹולָם eternity
תִּהְיֶֽה׃ tihyˈeh היה be
37:18. quia ego ad plagas paratus et dolor meus contra me est semper
For I am ready for scourges: and my sorrow is continually before me.
17. For I am ready to halt, and my sorrow is continually before me.
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Adam Clarke: Commentary on the Bible - 1831
38:18: I will declare mine iniquity - I will confess it with the deepest humiliation and self-abasement.
Albert Barnes: Notes on the Bible - 1834
38:18: For I will declare mine iniquity - That is, he was not disposed to hide his sin. He would make no concealment of the fact that he regarded himself as a sinner. He admitted this to be true, and he admitted that his sin was the cause of all his troubles. It was the fact that he was a sinner that so painfully affected his mind; and he was not disposed to attempt to conceal it from anyone.
I will be sorry for my sin - I will not deny it; I will not apologize for it. I admit the truth of what my conscience charges on me; I admit the correctness and the propriety of the divine judgment by which I have been affiicted on account of my sin; I desire to repent of all my transgressions, and to turn from them. Compare Lev 26:41. The calamity brought upon the psalmist for his sin had produced the desired effect in this respect, that it had brought him to true repentance; and now, with the full confession of his sin, he was anxious only lest he should fall utterly, and should give his enemies, and the enemies of the truth, the occasion to triumph over him which they desired.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:18: For: Psa 32:5, Psa 51:3; Job 31:33, Job 33:27; Pro 28:13
sorry: Co2 7:7-11
John Gill
38:18 For I will declare mine iniquity,.... Either to men, to ease his mind, justify God in his proceedings with him, and for their caution and admonition: or rather to God, against whom he had sinned, and who only could pardon him; with a view to which he was determined to make a free and open confession of it before him:
I will be sorry for my sin, or "careful" (p) about it; that is, how he committed it for the future: true repentance for sin produces a carefulness to abstain from all appearance of it; see 2Cor 7:10.
(p) "solicitus ero", Montanus; so Junius & Tremellius, Piscator, Gejerus, Michaelis, Ainsworth.
John Wesley
38:18 Declare - To thee.
Robert Jamieson, A. R. Fausset and David Brown
38:18 Consciousness of sin makes suffering pungent, and suffering, rightly received, leads to confession.
37:1937:19: Զանօրէնութիւնս իմ պատմեցից, եւ հոգացա՛յց վասն մեղաց իմոց։
19 Կը պատմեմ իմ անօրէնութիւնները եւ կը հոգամ իմ մեղքերի մասին:
18 Վասն զի անօրէնութիւնս պիտի պատմեմ Ու մեղքիս համար հոգ պիտի ընեմ։
Զանօրէնութիւնս իմ պատմեցից, եւ հոգացայց վասն մեղաց իմոց:

37:19: Զանօրէնութիւնս իմ պատմեցից, եւ հոգացա՛յց վասն մեղաց իմոց։
19 Կը պատմեմ իմ անօրէնութիւնները եւ կը հոգամ իմ մեղքերի մասին:
18 Վասն զի անօրէնութիւնս պիտի պատմեմ Ու մեղքիս համար հոգ պիտի ընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
37:1837:19 Беззаконие мое я сознаю, сокрушаюсь о грехе моем.
37:19 ὅτι οτι since; that τὴν ο the ἀνομίαν ανομια lawlessness μου μου of me; mine ἐγὼ εγω I ἀναγγελῶ αναγγελλω announce καὶ και and; even μεριμνήσω μεριμναω anxious; care ὑπὲρ υπερ over; for τῆς ο the ἁμαρτίας αμαρτια sin; fault μου μου of me; mine
37:19 לֹֽא־ lˈō- לֹא not יֵ֭בֹשׁוּ ˈyēvōšû בושׁ be ashamed בְּ bᵊ בְּ in עֵ֣ת ʕˈēṯ עֵת time רָעָ֑ה rāʕˈā רָעָה evil וּ û וְ and בִ vi בְּ in ימֵ֖י ymˌê יֹום day רְעָבֹ֣ון rᵊʕāvˈôn רְעָבֹון hunger יִשְׂבָּֽעוּ׃ yiśbˈāʕû שׂבע be sated
37:19. quia iniquitatem meam adnuntio sollicitus ero pro peccato meoFor I will declare my iniquity: and I will think for my sin.
18. For I will declare mine iniquity; I will be sorry for my sin.
For I will declare mine iniquity; I will be sorry for my sin:

37:19 Беззаконие мое я сознаю, сокрушаюсь о грехе моем.
37:19
ὅτι οτι since; that
τὴν ο the
ἀνομίαν ανομια lawlessness
μου μου of me; mine
ἐγὼ εγω I
ἀναγγελῶ αναγγελλω announce
καὶ και and; even
μεριμνήσω μεριμναω anxious; care
ὑπὲρ υπερ over; for
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
μου μου of me; mine
37:19
לֹֽא־ lˈō- לֹא not
יֵ֭בֹשׁוּ ˈyēvōšû בושׁ be ashamed
בְּ bᵊ בְּ in
עֵ֣ת ʕˈēṯ עֵת time
רָעָ֑ה rāʕˈā רָעָה evil
וּ û וְ and
בִ vi בְּ in
ימֵ֖י ymˌê יֹום day
רְעָבֹ֣ון rᵊʕāvˈôn רְעָבֹון hunger
יִשְׂבָּֽעוּ׃ yiśbˈāʕû שׂבע be sated
37:19. quia iniquitatem meam adnuntio sollicitus ero pro peccato meo
For I will declare my iniquity: and I will think for my sin.
18. For I will declare mine iniquity; I will be sorry for my sin.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
38:19: But mine enemies are lively - Instead of חיים chaiyim, lively, I would read חינם chinam, without cause; a change made by the half of one letter, נ nun for a י yod. See the parallel places, Psa 35:19 (note); Psa 79:5 (note). See also the Preliminary Dissertation to Dr. Lowth's Isaiah, p. 40: "But without cause my enemies have strengthened themselves; and they who wrongfully hate me are multiplied." Here the one member of the verse answers to the other.
Albert Barnes: Notes on the Bible - 1834
38:19: But mine enemies are lively ... - DeWette renders this, "My enemies live and are strong." The word translated "lively" - חיים chayiym - means properly "living, being alive." The literal translation would be, "My enemies, being alive, are strong." The idea is, that while he was weak and apparently near to death, they were in the full vigor of life and health. They were able to engage in active efforts to accomplish their purposes. They could take advantage of his weakness; and he could not contend with them, for he was no match for them. In every respect they had the advantage of him; and he prays, therefore, for the divine interposition in his behalf.
And they that hate me wrongfully - Hebrew, "falsely." See Psa 35:19.
Are multiplied - They are numerous. They are constantly increasing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:19: But: Psa 3:1, Psa 25:19, Psa 56:1, Psa 56:2, Psa 59:1-3
are lively: etc. Heb. being living are strong, Instead of chaymin, "lively" Bp. Lowth would read chinmon, "without cause" - "but mine enemies without cause have strengthened themselves." As this emendation renders this member of the sentence parallel to the other, it is by no means improbable. See note on Psa 35:19; Psa 79:5.
they that: Psa 35:19, Psa 69:4; Mat 10:22; Joh 15:18-25; Act 4:25-28
Geneva 1599
38:19 But mine (n) enemies [are] lively, [and] they are strong: and they that hate me wrongfully are multiplied.
(n) In my greatest misery they most rejoice.
John Gill
38:19 But mine enemies are lively,.... Or "living" (q) or "live"; not in a spiritual sense; for they had no lively hope, nor living faith, but were dead in trespasses and sins; nor merely in a natural sense, or corporeally, so David was living himself; but in great prosperity and worldly happiness, and so were brisk and cheerful, and lived a merry and pleasent life;
and they are strong; not only hale and robust in body, but abounded in riches and wealth, which are the strength of wicked men;
and they that hate me wrongfully are multiplied; that is, such as hated him without a cause, and made lies and falsehoods the reasons of it: these increased in numbers, or in their outward state and circumstances; see Ps 73:4.
(q) "viventes", Pagninus, Montanus, Musculus, Junius & Tremellius, Piscator, Cocceius.
John Wesley
38:19 Strong - Are thriving and flourishing.
Robert Jamieson, A. R. Fausset and David Brown
38:19 Still, while humbled before God, he is the victim of deadly enemies, full of malice and treachery.
enemies are lively--literally, "of life," who would take my life, that is, deadly.
37:2037:20: Իսկ արդ թշնամիք իմ կենդանի՛ են, եւ զօրացեալ եղեն քան զիս. բազում էին ոյք ատէին զիս ՚ի տարապարտուց[6858]։ [6858] Ոմանք.Եւ զօրացեալ են քան զիս, եւ բազում։ Ուր Ոսկան.Եւ բազում են ոյք ատեն զիս տարա՛՛։
20 Բայց թշնամիներն իմ ողջ են ու աւելի հզօր, քան ես, եւ բազմացել են նրանք, ովքեր յանիրաւի ատում են ինձ,
19 Բայց թշնամիներս ողջ են, ուժովցան։Զիս զուր տեղը ատողները շատցան։
Իսկ արդ թշնամիք իմ կենդանի են, եւ զօրացեալ են քան զիս. եւ բազումք էին ոյք ատէին զիս ի տարապարտուց:

37:20: Իսկ արդ թշնամիք իմ կենդանի՛ են, եւ զօրացեալ եղեն քան զիս. բազում էին ոյք ատէին զիս ՚ի տարապարտուց[6858]։
[6858] Ոմանք.Եւ զօրացեալ են քան զիս, եւ բազում։ Ուր Ոսկան.Եւ բազում են ոյք ատեն զիս տարա՛՛։
20 Բայց թշնամիներն իմ ողջ են ու աւելի հզօր, քան ես, եւ բազմացել են նրանք, ովքեր յանիրաւի ատում են ինձ,
19 Բայց թշնամիներս ողջ են, ուժովցան։Զիս զուր տեղը ատողները շատցան։
zohrab-1805▾ eastern-1994▾ western am▾
37:1937:20 А враги мои живут и укрепляются, и умножаются ненавидящие меня безвинно;
37:20 οἱ ο the δὲ δε though; while ἐχθροί εχθρος hostile; enemy μου μου of me; mine ζῶσιν ζαω live; alive καὶ και and; even κεκραταίωνται κραταιοω have dominion ὑπὲρ υπερ over; for ἐμέ εμε me καὶ και and; even ἐπληθύνθησαν πληθυνω multiply οἱ ο the μισοῦντές μισεω hate με με me ἀδίκως αδικως injuriously; unjustly
37:20 כִּ֤י kˈî כִּי that רְשָׁעִ֨ים׀ rᵊšāʕˌîm רָשָׁע guilty יֹאבֵ֗דוּ yōvˈēḏû אבד perish וְ wᵊ וְ and אֹיְבֵ֣י ʔōyᵊvˈê איב be hostile יְ֭הוָה [ˈyhwāh] יְהוָה YHWH כִּ ki כְּ as יקַ֣ר yqˈar יָקָר rare כָּרִ֑ים kārˈîm כַּר pasture כָּל֖וּ kālˌû כלה be complete בֶ ve בְּ in † הַ the עָשָׁ֣ן ʕāšˈān עָשָׁן smoke כָּֽלוּ׃ kˈālû כלה be complete
37:20. inimici autem mei viventes confortati sunt et multiplicati sunt odientes me mendaciterBut my enemies live, and are stronger than I: and they that hate me wrongfully are multiplied.
19. But mine enemies are lively, are strong: and they that hate me wrongfully are multiplied.
But mine enemies [are] lively, [and] they are strong: and they that hate me wrongfully are multiplied:

37:20 А враги мои живут и укрепляются, и умножаются ненавидящие меня безвинно;
37:20
οἱ ο the
δὲ δε though; while
ἐχθροί εχθρος hostile; enemy
μου μου of me; mine
ζῶσιν ζαω live; alive
καὶ και and; even
κεκραταίωνται κραταιοω have dominion
ὑπὲρ υπερ over; for
ἐμέ εμε me
καὶ και and; even
ἐπληθύνθησαν πληθυνω multiply
οἱ ο the
μισοῦντές μισεω hate
με με me
ἀδίκως αδικως injuriously; unjustly
37:20
כִּ֤י kˈî כִּי that
רְשָׁעִ֨ים׀ rᵊšāʕˌîm רָשָׁע guilty
יֹאבֵ֗דוּ yōvˈēḏû אבד perish
וְ wᵊ וְ and
אֹיְבֵ֣י ʔōyᵊvˈê איב be hostile
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
כִּ ki כְּ as
יקַ֣ר yqˈar יָקָר rare
כָּרִ֑ים kārˈîm כַּר pasture
כָּל֖וּ kālˌû כלה be complete
בֶ ve בְּ in
† הַ the
עָשָׁ֣ן ʕāšˈān עָשָׁן smoke
כָּֽלוּ׃ kˈālû כלה be complete
37:20. inimici autem mei viventes confortati sunt et multiplicati sunt odientes me mendaciter
But my enemies live, and are stronger than I: and they that hate me wrongfully are multiplied.
19. But mine enemies are lively, are strong: and they that hate me wrongfully are multiplied.
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Adam Clarke: Commentary on the Bible - 1831
38:20: Because I follow the thing that good is - The translation is as bad as the sentence is awkward. תחת רדפי טוב tachath rodpi tob, because I follow goodness. There is a remarkable addition to this verse in the Arabic: "They have rejected me, the beloved one, as an abominable dead carcass; they have pierced my body with nails." I suppose the Arabic translator meant to refer this to Christ.
None of the other Versions have any thing like this addition; only the Ethiopic adds, "They rejected their brethren as an unclean carcass." St. Ambrose says this reading was found in some Greek and Latin copies in his time; and Theodoret has nearly the same reading with the Arabic: Και απερῥιψαν με τον αγαπητον, ῳς νεκρον εβδελυγμενον· "And they cast me, the beloved, out, as an abominable dead carcass." Whence this reading came I cannot conjecture.
Albert Barnes: Notes on the Bible - 1834
38:20: They also that render evil for good - They whose characteristic it is to return evil for good, are opposed to me. This implies that those who were now seeking his ruin had been formerly benefitted by him. They were persons who cherished no grateful recollection of favors bestowed on them, but who found a pleasure in persecuting and wronging their benefactor. Compare Psa 35:12-16. "Are my adversaries." Are now opposed to me; have become my enemies.
Because I follow the thing that good is - This properly means, Because I follow the good. The Hebrew word rendered "because" - תחת tachath - means properly the lower part; what is underneath; then, below; beneath. The idea here is, that the "underlying reason" of what they did was that he followed good, or that he was a righteous man; or, as we say, This was "at the bottom" of all their dealings with him. Sinner as he felt he was (and as he acknowledged he was) before God, and true as it was that his "sickness" was brought upon him by God for his sinfulness, yet the reason why "men" treated him as they did, was that he was a friend of God - a religious man; and their conduct, therefore, was sheer persecution. We may, with entire consistency, be very humble before God, and acknowledge that we deserve all that He brings upon us; and yet, at the same time, we may be sensible that we have not wronged men, and that their conduct toward us is wholly undeserved, is most ungrateful, is sheer malignity against us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:20: render: Psa 7:4, Psa 35:12, Psa 109:3-5; Sa1 19:4-6, Sa1 23:5, Sa1 23:12, Sa1 25:16, Sa1 25:21; Jer 18:20
because: Mat 5:10; Joh 10:32; Pe1 3:13, Pe1 3:17, Pe1 3:18, Pe1 4:14-16; Jo1 3:12
Geneva 1599
38:20 They also that render evil for good are mine adversaries; because I follow [the thing that] (o) good [is].
(o) He would rather have the hatred of all the world, than fail in any part of his duty to God.
John Gill
38:20 They also that render evil for good are mine adversaries,.... See Gill on Ps 35:12;
because I follow the thing that good is; or "follow good"; a good God, whom his soul followed hard after, Ps 63:8; the good Shepherd of the sheep, who led him into green pastures, whither he followed him, Ps 23:1; the good Spirit of God his guide, whom he walked after, Rom 8:1; good and holy men of God, whom he took for examples and copied after; and every good work, which he pursued with eagerness and pleasure; and all this drew upon him the hatred of his adversaries.
37:2137:21: Ոյք հատուցին ինձ չար փոխանակ ընդ բարւոյ. չա՛ր խօսէին զինէն, զի ես երթայի զհետ արդարութեան[6859]։ [6859] Ոմանք.Ոյք հատուցանէին... զհետ արդարութեան իմոյ։ Ուր Ոսկան.Չարախօսէին զինէն։
21 ովքեր ինձ չարութեամբ հատուցեցին բարու փոխարէն եւ չարախօսեցին իմ մասին, քանզի ես արդարութեամբ էի ընթանում:
20 Ու աղէկութեան փոխարէն գէշութիւն ընողները Ինծի դէմ կը կենան, վասն զի ես աղէկութեան ետեւէ կ’երթամ։
Ոյք հատուցին ինձ չար փոխանակ ընդ բարւոյ. չարախօսէին զինէն, զի ես երթայի զհետ արդարութեան:

37:21: Ոյք հատուցին ինձ չար փոխանակ ընդ բարւոյ. չա՛ր խօսէին զինէն, զի ես երթայի զհետ արդարութեան[6859]։
[6859] Ոմանք.Ոյք հատուցանէին... զհետ արդարութեան իմոյ։ Ուր Ոսկան.Չարախօսէին զինէն։
21 ովքեր ինձ չարութեամբ հատուցեցին բարու փոխարէն եւ չարախօսեցին իմ մասին, քանզի ես արդարութեամբ էի ընթանում:
20 Ու աղէկութեան փոխարէն գէշութիւն ընողները Ինծի դէմ կը կենան, վասն զի ես աղէկութեան ետեւէ կ’երթամ։
zohrab-1805▾ eastern-1994▾ western am▾
37:2037:21 и воздающие мне злом за добро враждуют против меня за то, что я следую добру.
37:21 οἱ ο the ἀνταποδιδόντες ανταποδιδωμι repay κακὰ κακος bad; ugly ἀντὶ αντι against; instead of ἀγαθῶν αγαθος good ἐνδιέβαλλόν ενδιαβαλλω me ἐπεὶ επει since; otherwise κατεδίωκον καταδιωκω hunt down; drive hard δικαιοσύνην δικαιοσυνη rightness; right standing καὶ και and; even ἀπέρριψάν απορριπτω toss away με με me τὸν ο the ἀγαπητὸν αγαπητος loved; beloved ὡσεὶ ωσει as if; about νεκρὸν νεκρος dead ἐβδελυγμένον βδελυσσω abominate; loathsome
37:21 לֹוֶ֣ה lôˈeh לוה borrow רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty וְ wᵊ וְ and לֹ֣א lˈō לֹא not יְשַׁלֵּ֑ם yᵊšallˈēm שׁלם be complete וְ֝ ˈw וְ and צַדִּ֗יק ṣaddˈîq צַדִּיק just חֹונֵ֥ן ḥônˌēn חנן favour וְ wᵊ וְ and נֹותֵֽן׃ nôṯˈēn נתן give
37:21. et qui reddunt malum pro bono adversabantur mihi quia sequebar bonumThey that render evil for good, have detracted me, because I followed goodness.
20. They also that render evil for good are adversaries unto me, because I follow the thing that is good.
They also that render evil for good are mine adversaries; because I follow [the thing that] good:

37:21 и воздающие мне злом за добро враждуют против меня за то, что я следую добру.
37:21
οἱ ο the
ἀνταποδιδόντες ανταποδιδωμι repay
κακὰ κακος bad; ugly
ἀντὶ αντι against; instead of
ἀγαθῶν αγαθος good
ἐνδιέβαλλόν ενδιαβαλλω me
ἐπεὶ επει since; otherwise
κατεδίωκον καταδιωκω hunt down; drive hard
δικαιοσύνην δικαιοσυνη rightness; right standing
καὶ και and; even
ἀπέρριψάν απορριπτω toss away
με με me
τὸν ο the
ἀγαπητὸν αγαπητος loved; beloved
ὡσεὶ ωσει as if; about
νεκρὸν νεκρος dead
ἐβδελυγμένον βδελυσσω abominate; loathsome
37:21
לֹוֶ֣ה lôˈeh לוה borrow
רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יְשַׁלֵּ֑ם yᵊšallˈēm שׁלם be complete
וְ֝ ˈw וְ and
צַדִּ֗יק ṣaddˈîq צַדִּיק just
חֹונֵ֥ן ḥônˌēn חנן favour
וְ wᵊ וְ and
נֹותֵֽן׃ nôṯˈēn נתן give
37:21. et qui reddunt malum pro bono adversabantur mihi quia sequebar bonum
They that render evil for good, have detracted me, because I followed goodness.
20. They also that render evil for good are adversaries unto me, because I follow the thing that is good.
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Adam Clarke: Commentary on the Bible - 1831
38:21: Forsake me not, O Lord - Though all have forsaken me, do not thou.
Be not far from me - Though my friends keep aloof, be thou near to help me.
Albert Barnes: Notes on the Bible - 1834
38:21: Forsake me not, O Lord - That is, Do not leave me in my troubles, my sickness, my sorrow. Leave me not to die; leave me not to complain and dishonor thee; leave me not to the reproaches of my enemies.
O my God, be not far from me - See Psa 35:22. Compare Psa 10:1; Psa 13:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:21: O my God: Psa 22:1, Psa 22:11, Psa 22:19, Psa 22:24, Psa 35:21, Psa 35:22
John Gill
38:21 Forsake me not, O Lord,.... Or continue not to forsake; for he seems to have been under divine desertion, and might be under apprehensions that God had utterly forsaken him; which he entreats he would not, though his friends had forsook him, and his own strength had failed and left him, Ps 38:10;
O my God, be not far from me; as to his gracious presence, and with respect to help and deliverance, otherwise God is not far from any of his creatures, being omnipresent.
Robert Jamieson, A. R. Fausset and David Brown
38:21 (Compare Ps 22:19; Ps 35:3). All terms of frequent use. In this Psalm the language is generally susceptible of application to Christ as a sufferer, David, as such, typifying Him. This does not require us to apply the confessions of sin, but only the pains or penalties which He bore for us.
37:2237:22: Մի՛ թողուր զիս Տէր Աստուած իմ. եւ մի՛ ՚ի բացեայ առնիր յինէն[6860], [6860] Ոմանք.Եւ մի՛ ՚ի բացէ առնիր։[37:23:] հայեա՛ց յօգնել ինձ Տէր փրկութեան իմոյ։ Տունք. իա̃։
22 Մի՛ լքիր ինձ, Տէ՛ր իմ Աստուած, եւ մի՛ հեռացիր ինձնից:[23] Ո՛ւշ դարձրու, որ ինձ օգնես, ո՛վ իմ փրկիչ Տէր:
21 Զիս մի՛ թողուր, ո՛վ Տէր, Ո՛վ իմ Աստուածս, ինձմէ մի՛ հեռանար։[22] Ինծի օգնութիւն ընելու արտորցիր, Ո՛վ Տէր, իմ փրկութիւնս։
Մի՛ թողուր զիս, Տէր, Աստուած իմ, եւ մի՛ ի բացեայ առնիր յինէն, հայեաց յօգնել ինձ, Տէր փրկութեան իմոյ:

37:22: Մի՛ թողուր զիս Տէր Աստուած իմ. եւ մի՛ ՚ի բացեայ առնիր յինէն[6860],
[6860] Ոմանք.Եւ մի՛ ՚ի բացէ առնիր։

[37:23:] հայեա՛ց յօգնել ինձ Տէր փրկութեան իմոյ։ Տունք. իա̃։

22 Մի՛ լքիր ինձ, Տէ՛ր իմ Աստուած, եւ մի՛ հեռացիր ինձնից:
[23] Ո՛ւշ դարձրու, որ ինձ օգնես, ո՛վ իմ փրկիչ Տէր:
21 Զիս մի՛ թողուր, ո՛վ Տէր, Ո՛վ իմ Աստուածս, ինձմէ մի՛ հեռանար։
[22] Ինծի օգնութիւն ընելու արտորցիր, Ո՛վ Տէր, իմ փրկութիւնս։
zohrab-1805▾ eastern-1994▾ western am▾
37:2137:22 Не оставь меня, Господи, Боже мой! Не удаляйся от меня;[37:23] поспеши на помощь мне, Господи, Спаситель мой!
37:22 μὴ μη not ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind με με me κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine μὴ μη not ἀποστῇς αφιστημι distance; keep distance ἀπ᾿ απο from; away ἐμοῦ εμου my
37:22 כִּ֣י kˈî כִּי that מְ֭בֹרָכָיו ˈmᵊvōrāḵāʸw ברך bless יִ֣ירְשׁוּ yˈîrᵊšû ירשׁ trample down אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וּ֝ ˈû וְ and מְקֻלָּלָ֗יו mᵊqullālˈāʸw קלל be slight יִכָּרֵֽתוּ׃ yikkārˈēṯû כרת cut
37:22. ne derelinquas me Domine Deus meus ne elongeris a meFor sake me not, O Lord my God: do not thou depart from me.
21. Forsake me not, O LORD: O my God, be not far from me.
Forsake me not, O LORD: O my God, be not far from me. [22] Make haste to help me, O Lord my salvation:

37:22 Не оставь меня, Господи, Боже мой! Не удаляйся от меня;
[37:23] поспеши на помощь мне, Господи, Спаситель мой!
37:22
μὴ μη not
ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind
με με me
κύριε κυριος lord; master
ὁ ο the
θεός θεος God
μου μου of me; mine
μὴ μη not
ἀποστῇς αφιστημι distance; keep distance
ἀπ᾿ απο from; away
ἐμοῦ εμου my
37:22
כִּ֣י kˈî כִּי that
מְ֭בֹרָכָיו ˈmᵊvōrāḵāʸw ברך bless
יִ֣ירְשׁוּ yˈîrᵊšû ירשׁ trample down
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וּ֝ ˈû וְ and
מְקֻלָּלָ֗יו mᵊqullālˈāʸw קלל be slight
יִכָּרֵֽתוּ׃ yikkārˈēṯû כרת cut
37:22. ne derelinquas me Domine Deus meus ne elongeris a me
For sake me not, O Lord my God: do not thou depart from me.
21. Forsake me not, O LORD: O my God, be not far from me.
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Adam Clarke: Commentary on the Bible - 1831
38:22: Make haste to help me - I am dying; save, Lord, or I perish. Whoever carefuIly reads over this Psalm will see what a grievous and bitter thing it is to sin against the Lord, and especially to sin after having known his mercy, and after having escaped from the corruption that is in the world. Reader, be on thy guard; a life of righteousness may be lost by giving way to a moment's temptation, and a fair character sullied for ever! Let him that most assuredly standeth take heed lest he fall.
'Tis but a grain of sweet that one can sow,
To reap a harvest of wide-wasting wo.
Albert Barnes: Notes on the Bible - 1834
38:22: Make haste to help me - Margin, as in Hebrew: "for my help." This is an earnest prayer that God would come immediately to his rescue.
O Lord my salvation - See the notes at Psa 27:1. The effect, therefore, of the trials that came upon the psalmist was to lead him to cry most earnestly to God. Those sorrows led him to God. This is one of the designed effects of affliction. Trouble never accomplishes its proper effect unless it leads us to God; and anything that "will" lead us to him is a gain in the end. The deeper our trouble, therefore, the greater may be the ultimate good to us; and at the end of life, when we come to look over all that has happened in our journey through this world, that on which we may look back with most satisfaction and gratitude may be the sorrows and afflictions that have befallen us - for these will be then seen to have been among the chief instrumentalities by which we were weaned from sin; by which we were led to the Saviour; by which we were induced to seek a preparation for heaven. No Christian, when he comes to die, ever feels that he has been too much afflicted, or that any trial has come upon him for which there was not occasion, and which was not designed and adapted to do him good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:22: Make: Psa 40:13, Psa 40:17, Psa 70:1, Psa 70:5, Psa 71:12, Psa 141:1
to help me: Heb. for my help
O Lord: Psa 27:1, Psa 62:2, Psa 62:6; Isa 12:2
Geneva 1599
38:22 Make haste to help me, O Lord my (p) salvation.
(p) Who is the author of my salvation: and this declares that he prayed with sure hope of deliverance.
John Gill
38:22 Make haste and help me,.... Or, "for my help"; his case required haste, and God does help his people when none else can, and that right early;
O Lord, my salvation; by which it appears that his prayer was a prayer of faith; he saw that his salvation was in the Lord, and in no other; and though he had been and was in such a low condition, both in soul and body, yet his faith was not lost; that is an abiding grace, and will continue under the influence of the author and finisher of it, until the end of it is received, the salvation of the soul. R. Moses (r) thinks the phrase "make haste" is to be repeated here, and read thus, "make haste, O Lord, to my salvation".
(r) In Aben Ezra & R. Joseph Kimchi in R. David Kimchi in loc.