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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Псалом для исполнения был назначен Идифуму, одному из начальников хора при Давиде. Псалом написан Давидом. По близкому сходству его содержания с содержанием XXXVII Пс, можно считать его написанным по тому же поводу и в одно время с первым, XXXVII, т. е. в начале восстания Авессалома, когда вместе с сознанием своего греха пред Богом Давид мог ожидать и гибели от врагов.

Господи, я буду хранить и хранил молчание пред своими нечестивыми врагами. Но это молчание вызвало сосредоточение мысли на своем положении, у меня явилось опасение: не должна ли моя жизнь кончиться в самом скором времени? (2-6). Я вижу ничтожество человека пред Тобою, Господи, и надежда моя только на Тебя (7:-8). Прости мои беззакония и избавь от врагов. Прекрати наказывать меня своими обличениями, но услышь мой вопль о помиловании, не карай меня бедствиями до наступления смерти, но прекрати их (9-14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David seems to have been in a great strait when he penned this psalm, and, upon some account or other, very uneasy; for it is with some difficulty that he conquers his passion, and composes his spirit himself to take that good counsel which he had given to others (xxxvii.) to rest in the Lord, and wait patiently for him, without fretting; for it is easier to give the good advice than to give the good example of quietness under affliction. What was the particular trouble which gave occasion for the conflict David was now in does not appear. Perhaps it was the death of some dear friend or relation that was the trial of his patience, and that suggested to him these meditations of morality; and at the same time, it should seem too, he himself was weak and ill, and under some prevailing distemper. His enemies likewise were seeking advantages against him, and watched for his halting, that they might have something to reproach him for. Thus aggrieved, I. He relates the struggle that was in his breast between grace and corruption, between passion and patience, ver. 1-3. II. He meditates upon the doctrine of man's frailty and mortality, and prays to God to instruct him in it, ver. 4-6. III. He applies to God for the pardon of his sons, the removal of his afflictions, and the lengthening out of his life till he was ready for death, ver. 7-13. This is a funeral psalm, and very proper for the occasion; in singing it we should get our hearts duly affected with the brevity, uncertainty, and calamitous state of human life; and those on whose comforts God has, by death, made breaches, will find this psalm of great use to them, in order to their obtaining what we ought much to aim at under such an affliction, which is to get it sanctified to us for our spiritual benefit and to get our hearts reconciled to the holy will of God in it.
Adam Clarke: Commentary on the Bible - 1831
The psalmist's care and watchfulness over his thoughts, tongue, and actions, Psa 39:1-3. He considers the brevity and uncertainty of human life, Psa 39:4-7; prays for deliverance from sin, Psa 39:8-11; and that he may be protected and spared till he is fitted for another world, Psa 39:12, Psa 39:13.
The title says, To the chief Musician, Jeduthun himself, A Psalm of David. It is supposed that this Jeduthun is the same with Ethan, Ch1 6:44, compared with Ch1 16:41; and is there numbered among the sons of Merari. And he is supposed to have been one of the four masters of music, or leaders of bands, belonging to the temple. And it is thought that David, having composed this Psalm, gave it to Jeduthun and his company to sing. But several have supposed that Jeduthun himself was the author. It is very likely that this Psalm was written on the same occasion with the preceding. It relates to a grievous malady by which David was afflicted after his transgression with Bath-sheba. See what has been said on the foregoing Psalm.
Albert Barnes: Notes on the Bible - 1834
39:0: This psalm purports to be a Psalm of David, but the special occasion in his life when it was composed is not specified, and it cannot now be ascertained. It was evidently, like the pRev_ious psalm, in a time of affliction, but to what particular affliction it refers is unknown. It is, however, of so general a character, and expresses feelings which so often spring up in the mind of the afflicted, that it is adapted for general use in the world, and nothing would be gained, perhaps, if we could ascertain the particular trial in the life of the author of the psalm to which it had referred. On the meaning of the phrase in the title, "To the chief Musician," see the notes at the title to Psa 4:1-8. The addition to that in this place, "to Jeduthun," implies, according to the rendering in our common version, that "Jeduthun," at the time when the psalm was composed, occupied that position; and this is probable. The word Jeduthun means properly "praising, celebrating;" but here it is used evidently as a proper name, and designates someone who was placed over the music, or who had charge of it. The reference is to one of the choristers appointed by David. Jeduthun is expressly mentioned, among others, as having been appointed for this service, Ch1 16:41 : "And with them Heman and Jeduthun ... to give thanks to the Lord." So, also, Psa 39:1-13 :42: "And with them Heman and Jeduthun, with trumpets and cymbals for those that should make a sound, and with musical instruments of God." See, also, Ch1 25:6; Ch2 35:15. It would seem, also, from Neh 11:17, that his descendants held the same office in his time.
The psalm was composed by one who was in trouble, and who had such thoughts in his affliction that he did not dare to express them for fear that they would do injury to the cause of religion. He was sad and dispirited. He could not understand the reason of the divine dealings. He did not know why he was thus afflicted. He did not see the justice, the propriety, or the benevolence of the divine arrangements by which the life of man was made so short and so vain, and by which he was called to suffer so much. There was, in his case, a conscious spirit of complaining against the divine arrangements; or there was so much that, in his view, was mysterious and apparently inconsistent with benevolence in the divine dealings, that he did not dare to express what was going on in his own mind, or to give vent to the secret thoughts of his soul; and he therefore resolved that he would keep silence, and would say nothing on the subject, especially when the wicked were before him. He bore this as long as he could, and then he gave vent to his suppressed emotions, and sought comfort in prayer.
The psalm, therefore, consists of two parts:
I. His purpose to keep silence; to say nothing; to suppress the emotions which were struggling in his bosom, or not to give utterance to what was passing in his mind, lest, by such an expression, he should strengthen and confirm the wicked in what they were thinking about, or in their views of God. So far did he carry this, that he says he resolved to hold his "peace even from good;" that is, he resolved that he would say nothing, lest he should be tempted to say something which would injure the cause of religion, and which he would have occasion to regret, Psa 39:1-2.
II. The fact that he was constrained to speak; that he could not confine his thoughts to his own bosom; that he was in such anguish that he "must" find relief by giving utterance to what was passing in his soul. This occupies the remainder of the psalm, Psa 39:3-13. This part of the psalm embraces the following points:
(1) The depth and anguish of his feeling; the fact that his feelings became so intense, like a pent-up fire in his bosom, that he could not but speak and make known his thoughts, Psa 39:3.
(2) The utterance in words of the thoughts which he had been cherishing, which gave him so much trouble, and which he had been unwilling to express before the wicked, lest he should confirm them in their views about God and his dealings, Psa 39:4-6. These thoughts pertained to his contemplation of human life - its bRev_ity, its vanity, and its sorrows; to his doubts and perplexities about the purpose for which such a being as man was made; and to the darkness of his own mind concerning the reasons why God had made man thus, and why he dealt thus with him. Why was life so short? Why was it so vain? Why was it so full of sorrow?
(3) his calmest appeal to God in this state of mind, Psa 39:7-13.
(a) He says that his only hope was in God, Psa 39:7.
(b) He asks for deliverance from his transgressions - that is, here, from the calamities which had come upon him for his sins, Psa 39:8.
(c) He says that he had been dumb before God, and had endeavored not to complain at his dealings, Psa 39:9.
(d) He refers to the fact that when God undertakes to rebuke man for his iniquity, man cannot stand before him - that his beauty is made to consume away like a moth, Psa 39:10-11.
(e) He earnestly cries, therefore, to God, and prays that he would deliver him, Psa 39:12-13. He asks for strength in these struggles and trials, before he should go forth and be no more.
The psalm will be found to express feelings which often pass through the minds of even good men in regard to the mysteries of our condition here, and will be found to be adapted to calm down those feelings which often arise in the soul, and which could not be expressed without doing injury by paining the hearts of the good, and by confirming the wicked in their notions; to silence the complaints of the heart; and to bring the soul into a state of humble acquiescence before God under a recognition that all the events of life are controlled by his hand.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 39:1, David's care of this thoughts; Psa 39:4, The consideration of the bRev_ity and vanity of life; Psa 39:7, the Rev_erence of God's judgments, Psa 39:10, and prayer, are his bridles of impatience.
Jeduthun, probably the same as Ethan, Ch1 6:44, was one of the sons of Merari, and is supposed to have been one the four masters of music, or leaders of bands, belonging to the temple service. It is therefore probable that David, having composed this Psalm, gave it to Jeduthun and his company to sing; and it is very likely, that it was written on the same occasion as the preceding. Psa 62:1, Psa 77:1 *titles Ch1 16:41, Ch1 25:1-6
Carl Friedrich Keil and Franz Delitzsch

Prayers of One Sorely Tried at the Sight of the Prosperity of the Ungodly
In Ps 38:14 the poet calls himself a dumb person, who opens not his mouth; this submissive, resigned keeping of silence he affirms of himself in the same words in Ps 39:3 also. This forms a prominent characteristic common to the two Psalms, which fully warranted their being placed together as a pair. There is, however, another Psalm, which is still more closely related to Ps 39:1-13, viz., Ps 62:1-12, which, together with Ps 4:1-8, has a similar historical background. The author, in his dignity, is threatened by those who from being false friends have become open enemies, and who revel in the enjoyment of illegitimately acquired power and possessions. From his own experience, in the midst of which he commits his safety and his honour to God, he derives the general warnings, that to trust in riches is deceptive, and that power belongs alone to God the Avenger - two doctrines, in support of which the issue of the affair with Absalom was a forcible example. Thus it is with Ps 62:1-12, and in like manner Ps 39:1-13 also. Both Psalms bear the name of Jeduthun side by side with the name of David at their head; both describe the nothingness of everything human in the same language; both delight more than other Psalms in the use of the assuring, confident אך; both have סלה twice; both coincide in some points with the Book of Job; the form of both Psalms, however, is so polished, transparent, and classic, that criticism is not authorized in assigning to this pair of Psalms any particular poet other than David. The reason of the redacteur not placing Ps 62:1-12 immediately after Ps 39:1-13 is to be found in the fact that Ps 62:1-12 is an Elohim-Psalm, which could not stand in the midst of Jahve-Psalms.
To the inscribed למנצּח, לידיתוּן is added in this instance. The name is also written thus in Ps 77:1; 1Chron 16:38; Neh 11:17, and always with the Kerמ ידוּתוּן, which, after the analogy of זבוּלוּן, is the more easily pronouncible pointing (Ps 62:1). It is an offshoot of the form ידוּת or ידית; cf. שׁבוּת and שׁבית, חפשׁוּת and חפשׁית. It is the name of one of David's three choir-masters or precentors - the third in conjunction with Asaph and Heman, 1Chron 16:41., Ps 25:1., 2Chron 5:12; 2Chron 35:15, and is, without doubt, the same person as איתן, 1 Chr. 15, a name which is changed into ידותון after the arrangement in Gibeon, 1 Chr. 16. Consequently side by side with למנצח, לידותון will be the name of the מנצח himself, i.e., the name of the person to whom the song was handed over to be set to music. The fact that in two inscriptions (Ps 62:1; Ps 77:1) we read על instead of the ל of לידיתון, does not militate against this. By ל Jeduthun is denoted as the person to whom the song was handed over for performance; and by על, as the person to whom the performance was assigned. The rendering: "to the director of the Jeduthunites," adopted by Hitzig, is possible regarding the ידותון as used as a generic name like אהרן in 1Chron 12:27; 1Chron 27:17; but the customary use of the ל in inscriptions is against it.
The Psalm consists of four stanzas without any strophic symmetry. The first three are of only approximately the same compass, and the final smaller stanza has designedly the character of an epilogue.
John Gill
INTRODUCTION TO PSALM 39
To the chief Musician, even to Jeduthun, a Psalm of David. Some take Jeduthun to be the name of a musical instrument, as Jarchi, on which, and others the first word of a song, to the tune of which, this psalm was sung, as Aben Ezra; though it seems best, with Kimchi and others, to understand it as the name of the chief musician, to whom this psalm was sent to be made use of in public service; since Jeduthun was, with his sons, appointed by David to prophesy with harps and psalteries, and to give praise and thanks unto the Lord, 1Chron 16:41; he is the same with Ethan (s). The occasion of it is thought, by some, to be the rebellion of his son Absalom; so Theodoret thinks it was written when he fled from Absalom, and was cursed by Shimei; or rather it may be some sore affliction, which lay upon David for the chastisement of him; see Ps 39:9; and the argument of the psalm seems to be much the same with that of the preceding one, as Kimchi observes.
(s) Vid. Hiller. Onomastic. Sacr. p. 513, 805.
38:138:1: ՚Ի կատարած. յԻդիթոմ օրհնութիւն. ՚ի Դաւիթ Սաղմոս. ԼԸ[6861]։[6861] Ոմանք.՚Ի կատարած Եդիթովմայ. Սաղմոս։
1 Այսուհետեւ՝ օրհնութիւն Իդիթոմին
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
Ի կատարած, Իդիթումայ``. Սաղմոս Դաւթի:

38:1: ՚Ի կատարած. յԻդիթոմ օրհնութիւն. ՚ի Դաւիթ Սաղմոս. ԼԸ[6861]։
[6861] Ոմանք.՚Ի կատարած Եդիթովմայ. Սաղմոս։
1 Այսուհետեւ՝ օրհնութիւն Իդիթոմին
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
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38:038:1 Начальнику хора, Идифуму. Псалом Давида.
38:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax τῷ ο the Ιδιθουν ιδιθουν song τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
38:1 מִזְמֹ֖ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִ֣ד ḏāwˈiḏ דָּוִד David לְ lᵊ לְ to הַזְכִּֽיר׃ hazkˈîr זכר remember יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH אַל־ ʔal- אַל not בְּ bᵊ בְּ in קֶצְפְּךָ֥ qeṣpᵊḵˌā קֶצֶף anger תֹוכִיחֵ֑נִי ṯôḵîḥˈēnî יכח reprove וּֽ ˈû וְ and בַ va בְּ in חֲמָתְךָ֥ ḥᵃmāṯᵊḵˌā חֵמָה heat תְיַסְּרֵֽנִי׃ ṯᵊyassᵊrˈēnî יסר admonish
38:1. pro victoria Idithun canticum DavidUnto the end, for Idithun himself, a canticle of David.
For the Chief Musician, for Jeduthun. A Psalm of David.
38:1. A Psalm of David, in commemoration of the Sabbath. O Lord, do not rebuke me in your fury, nor chastise me in your wrath.
38:1. A Psalm of David, to bring to remembrance. O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.
[228] KJV Chapter [39] To the chief Musician, [even] to Jeduthun, A Psalm of David:

38:1 Начальнику хора, Идифуму. Псалом Давида.
38:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
τῷ ο the
Ιδιθουν ιδιθουν song
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
38:1
מִזְמֹ֖ור mizmˌôr מִזְמֹור psalm
לְ lᵊ לְ to
דָוִ֣ד ḏāwˈiḏ דָּוִד David
לְ lᵊ לְ to
הַזְכִּֽיר׃ hazkˈîr זכר remember
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
אַל־ ʔal- אַל not
בְּ bᵊ בְּ in
קֶצְפְּךָ֥ qeṣpᵊḵˌā קֶצֶף anger
תֹוכִיחֵ֑נִי ṯôḵîḥˈēnî יכח reprove
וּֽ ˈû וְ and
בַ va בְּ in
חֲמָתְךָ֥ ḥᵃmāṯᵊḵˌā חֵמָה heat
תְיַסְּרֵֽנִי׃ ṯᵊyassᵊrˈēnî יסר admonish
38:1. pro victoria Idithun canticum David
Unto the end, for Idithun himself, a canticle of David.
For the Chief Musician, for Jeduthun. A Psalm of David.
38:1. A Psalm of David, in commemoration of the Sabbath. O Lord, do not rebuke me in your fury, nor chastise me in your wrath.
38:1. A Psalm of David, to bring to remembrance. O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.
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Adam Clarke: Commentary on the Bible - 1831
39:1: I said, I will take heed to my ways - I must be cautious because of my enemies; I must be patient because of my afflictions; I must be watchful over my tongue, lest I offend my God, or give my adversaries any cause to speak evil of me.
Albert Barnes: Notes on the Bible - 1834
39:1: I said - This refers to a resolution which he had formed. He does not say, however, at what time of his life the resolution was adopted, or how long a period had elapsed from the time when he formed the resolution to the time when he thus made a record of it. He had formed the resolution on some occasion when he was greatly troubled with anxious thoughts; when, as the subsequent verses show, his mind was deeply perplexed about the divine administration, or the dealings of God with mankind. It would seem that this train of thought was suggested by his own particular trials Psa 39:9-10, from which he was led to reflect on the mysteries of the divine administration in general, and on the fact that man had been subjected by his Creator to so much trouble and sorrow - and that, under the divine decree, human life was so short and so vain.
I will take heed to my ways - To wit, in respect to this matter. I will be cautious, circumspect, prudent. I will not offend or pain the heart of others. The particular thing here referred to was, the resolution not to give utterance to the thoughts which were passing in his mind in regard to the divine administration. He felt that he was in danger, if he stated what he thought on the subject, of saying things which would do injury, or which he would have occasion to regret, and he therefore resolved to keep silent.
That I sin not with my tongue - That I do not utter sentiments which will be wrong, and which I shall have occasion to repent; sentiments which would do injury to those who are already disposed to find ground of complaint against God, and who would thus be furnished with arguments to confirm them in their views. Good men often have such thoughts passing through their minds; thoughts reflecting on the government of God as unequal and severe; thoughts which, if they were suggested, would tend to confirm the wicked and the skeptical in their views; thoughts which they hope, in respect to themselves, to be able to calm down by meditation and prayer, but which would do only unmitigated harm if they were communicated to other men, especially to wicked people.
I will keep my mouth with a bridle - The word used here means rather a "muzzle," or something placed "over" the mouth. The bridle is to restrain or check or guide the horse; the muzzle was something to bind or fasten the mouth so as to pRev_ent biting or eating. Deu 25:4 : "thou shalt not muzzle the ox when he treadeth out the corn." See the notes at Co1 9:9. The meaning here is, that he would restrain himself from uttering what was passing in his mind.
While the wicked is before me - In their presence. He resolved to do this, as suggested above, lest if he should utter what was passing in his own mind - if he should state the difficulties in regard to the divine administration which he saw and felt - if he should give expression to the skeptical or hard thoughts which occurred to him at such times, it would serve only to confirm them in their wickedness, and strengthen them in their alienation from God. A similar state of feeling, and on this very subject, is referred to by the psalmist Psa 73:15, where he says that if he should utter what was really passing in his mind, it would greatly pain and offend those who were the true children of God; would fill their minds with doubts and difficulties which might never occur to themselves: "If I say, I will speak thus; behold, I shall offend against the generation of thy children." As illustrations of this state of feeling in the minds of good men, and as evidence of the fact that, as in the case of the psalmist, their existence in the mind, even in the severest and the most torturing form, is not proof that the man in whose bosom they arise is not a truly pious man, I make the following extracts as expressing the feelings of two of the most sincere and devoted Christian men that ever lived - both eminently useful, both in an eminent degree ornaments to the Church, Cecil and Payson: "I have read all the most acute, and learned, and serious infidel writers, and have been really surprised at their poverty. The process of my mind has been such on the subject of Rev_elation, that I have often thought Satan has done more for me than the best of them, for I have had, and could have produced, arguments that appeared to me far more weighty than any I ever found in them against Rev_elation." - Cecil. Dr. Payson says in a letter to a friend: "There is one trial which you cannot know experimentally: it is that of being obliged to preach to others when one doubts of everything, and can scarcely believe that there is a God. All the atheistical, deistical, and heretical objections which I meet with in books are childish babblings compared with those which Satan suggests, and which he urges upon the mind with a force which seems irresistible. Yet I am often obliged to write sermons, and to preach when these objections beat upon me like a whirlwind, and almost distract me."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:1: I said: Psa 119:9; Kg1 2:4; Kg2 10:31; Pro 4:26, Pro 4:27; Heb 2:1
that I: Psa 12:4, Psa 73:8, Psa 73:9, Psa 141:3; Pro 18:21, Pro 21:23
my mouth: etc. Heb. a bridle, or muzzle, for my mouth, Jam 1:26, Jam 3:2-8
while: Amo 5:13; Mic 7:5, Mic 7:6; Col 4:5
Carl Friedrich Keil and Franz Delitzsch
39:1
(Heb.: 39:2-4) The poet relates how he has resolved to bear his own affliction silently in the face of the prosperity of the ungodly, but that his smart was so overpowering that he was compelled involuntarily to break his silence by loud complaint. The resolve follows the introductory אמרתּי in cohortatives. He meant to take heed to his ways, i.e., his manner of thought and action, in all their extent, lest he should sin with his tongue, viz., by any murmuring complaint concerning his own misfortune, when he saw the prosperity of the ungodly. He was resolved to keep (i.e., cause invariably to press) a bridling (cf. on the form, Gen 30:37), or a bridle (capistrum), upon his mouth, so long as he should see the ungodly continuing and sinning in the fulness of his strength, instead of his speedy ruin which one ought to expect. Then he was struck dumb דּוּמיּה, in silence, i.e., as in Ps 62:2, cf. Lam 3:26, in resigned submission, he was silent מטּוב, turned away from (vid., Ps 28:1; 1Kings 7:8, and frequently) prosperity, i.e., from that in which he saw the evil-doer rejoicing; he sought to silence for ever the perplexing contradiction between this prosperity and the righteousness of God. But this self-imposed silence gave intensity to the repressed pain, and this was thereby נעכּר, stirred up, excited, aroused; the inward heat became, in consequence of restrained complaint, all the more intense (Jer 20:9): "and while I was musing a fire was kindled," i.e., the thoughts and emotions rubbing against one another produced a blazing fire, viz., of irrepressible vexation, and the end of it was: "I spake with my tongue," unable any longer to keep in my pain. What now follows is not what was said by the poet when in this condition. On the contrary, he turns away from his purpose, which has been proved to be impracticable, to God Himself with the prayer that He would teach him calm submission.
Geneva 1599
39:1 "To the chief Musician, [even] to (a) Jeduthun, A Psalm of David." I said, (b) I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.
(a) This was one of the chief singers, (1Chron 16:41).
(b) Although he had appointed with himself patiently to have wait for God's timing, yet the vehemency of his pain caused him to break his purpose.
John Gill
39:1 I said,.... That is, in his heart; he purposed and determined within himself to do as follows; and he might express it with his mouth, and so his purpose became a promise;
I will take heed to my ways; as every good man should; that is, to all his actions, conduct, and conversation: it becomes him to take heed what ways he walks in; that they are the ways of God, which he directs to; that they are the ways of Christ, which he has left an example to follow in; and that they are according to the word of God; that he walks in Christ, the way of salvation, and by faith on him; that he chooses and walks in the way of truth, and not error; and in all, the commandments and ordinances of the Lord blameless; and in the path of holiness, in which, though fools, they shall not err: and it is also necessary that he should take heed that he does nothing, either by embracing error, or going into immorality, by which the ways of God, and Christ, and truth, are evil spoken of, blasphemed and reproached; and that he does not depart out of these ways, nor stumble, slip, and fall in them;
that I sin not with my tongue; which is a world of iniquity, and has a multitude of vices belonging to it; not only in profane men, but in professors of religion; whom it becomes to take heed that they sin not with it, by lying one to another, by angry and passionate expressions, by corrupt communication, filthiness, foolish talking, and jesting, which are not convenient; by whispering, talebearing, backbiting, and by evil speaking one of another: particularly there are vices of the tongue, which the saints are liable to under afflictive providences, and seem chiefly designed here; such as envious expressions at the prosperity of others; words of impatience under their own afflictions, and murmurings at the hand of God upon them; such as these the psalmist determined, within himself, to guard against; in order to which he proposed to take the following method;
I will keep my mouth with a bridle: that is, bridle his tongue, that being an unruly member, and to be kept in with bit and bridle, like an unruly horse; see Jas 1:26;
while the wicked is before me; or "against me" (t); meaning either while Ahithophel and Absalom were conspiring and rebelling against him, and Shimei was cursing him, under which he behaved with great silence, calmness, and patience; see 2Kings 15:25; or while he had the flourishing condition of wicked men in his view, and was meditating on it; or rather, when anyone of them came to visit him in his affliction, he was determined to be wholly silent, that they might have no opportunity of rejoicing over him, nor of reproaching him, and the good ways of God: and indeed it is proper for the people of God to be always upon their guard, when they are in the presence of wicked men; and be careful what they utter with their lips, who watch their words to improve them against them, and the religion they profess.
(t) "adversum me", V. L. "contra me", Cocceius; so the Targum.
John Wesley
39:1 I said - I fully resolved. Take heed - To order all my actions right, and particularly to govern my tongue.
Robert Jamieson, A. R. Fausset and David Brown
39:1 To Jeduthun (1Chron 16:41-42), one of the chief singers. His name mentioned, perhaps, as a special honor. Under depressing views of his frailty and the prosperity of the wicked, the Psalmist, tempted to murmur, checks the expression of his feelings, till, led to regard his case aright, he prays for a proper view of his condition and for the divine compassion. (Ps 39:1-13)
I said--or, "resolved."
will take heed--watch.
ways--conduct, of which the use of the tongue is a part (Jas 1:26).
bridle--literally, "muzzle for my mouth" (compare Deut 25:4).
while . . . before me--in beholding their prosperity (Ps 37:10, Ps 37:36).
38:238:2: Ասացի թէ պահեցից զճանապարհս իմ. զի մի՛ մեղայց լեզուաւ իմով։ Եդի պահապա՛ն բերանոյ իմոյ՝ ՚ի հակառակել մեղաւորին առաջի իմ։
2 Ասացի՝ «Զգուշանամ իմ ճանապարհին, որ լեզուովս չմեղանչեմ»: Բերանիս պահպանակ դրի, երբ մեղաւորը հակառակուեց ինձ:
39 Ըսի թէ ճամբաներուս զգուշութիւն ընեմ, Որպէս զի լեզուովս մեղք չգործեմ։Բերանս սանձով պահեմ՝ Ամբարիշտին իմ առջեւս եղած ատենը։
Ասացի թէ` Պահեցից զճանապարհս իմ, զի մի՛ մեղայց լեզուաւ իմով. եդի պահապան բերանոյ իմոյ` ի հակառակել մեղաւորին առաջի իմ:

38:2: Ասացի թէ պահեցից զճանապարհս իմ. զի մի՛ մեղայց լեզուաւ իմով։ Եդի պահապա՛ն բերանոյ իմոյ՝ ՚ի հակառակել մեղաւորին առաջի իմ։
2 Ասացի՝ «Զգուշանամ իմ ճանապարհին, որ լեզուովս չմեղանչեմ»: Բերանիս պահպանակ դրի, երբ մեղաւորը հակառակուեց ինձ:
39 Ըսի թէ ճամբաներուս զգուշութիւն ընեմ, Որպէս զի լեզուովս մեղք չգործեմ։Բերանս սանձով պահեմ՝ Ամբարիշտին իմ առջեւս եղած ատենը։
zohrab-1805▾ eastern-1994▾ western am▾
38:138:2 Я сказал: буду я наблюдать за путями моими, чтобы не согрешать мне языком моим; буду обуздывать уста мои, доколе нечестивый предо мною.
38:2 εἶπα επω say; speak φυλάξω φυλασσω guard; keep τὰς ο the ὁδούς οδος way; journey μου μου of me; mine τοῦ ο the μὴ μη not ἁμαρτάνειν αμαρτανω sin ἐν εν in γλώσσῃ γλωσσα tongue μου μου of me; mine ἐθέμην τιθημι put; make τῷ ο the στόματί στομα mouth; edge μου μου of me; mine φυλακὴν φυλακη prison; watch ἐν εν in τῷ ο the συστῆναι συνιστημι introduce; establish τὸν ο the ἁμαρτωλὸν αμαρτωλος sinful ἐναντίον εναντιον next to; before μου μου of me; mine
38:2 כִּֽי־ kˈî- כִּי that חִ֭צֶּיךָ ˈḥiṣṣeʸḵā חֵץ arrow נִ֣חֲתוּ nˈiḥᵃṯû נחת descend בִ֑י vˈî בְּ in וַ wa וְ and תִּנְחַ֖ת ttinḥˌaṯ נחת descend עָלַ֣י ʕālˈay עַל upon יָדֶֽךָ׃ yāḏˈeḵā יָד hand
38:2. dixi custodiam vias meas ne peccem in lingua mea custodiam os meum silentio donec est impius contra meI said: I will take heed to my ways: that I sin not with my tongue. I have set a guard to my mouth, when the sinner stood against me.
1. I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.
38:2. For your arrows have been driven into me, and your hand has been confirmed over me.
38:2. For thine arrows stick fast in me, and thy hand presseth me sore.
I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me:

38:2 Я сказал: буду я наблюдать за путями моими, чтобы не согрешать мне языком моим; буду обуздывать уста мои, доколе нечестивый предо мною.
38:2
εἶπα επω say; speak
φυλάξω φυλασσω guard; keep
τὰς ο the
ὁδούς οδος way; journey
μου μου of me; mine
τοῦ ο the
μὴ μη not
ἁμαρτάνειν αμαρτανω sin
ἐν εν in
γλώσσῃ γλωσσα tongue
μου μου of me; mine
ἐθέμην τιθημι put; make
τῷ ο the
στόματί στομα mouth; edge
μου μου of me; mine
φυλακὴν φυλακη prison; watch
ἐν εν in
τῷ ο the
συστῆναι συνιστημι introduce; establish
τὸν ο the
ἁμαρτωλὸν αμαρτωλος sinful
ἐναντίον εναντιον next to; before
μου μου of me; mine
38:2
כִּֽי־ kˈî- כִּי that
חִ֭צֶּיךָ ˈḥiṣṣeʸḵā חֵץ arrow
נִ֣חֲתוּ nˈiḥᵃṯû נחת descend
בִ֑י vˈî בְּ in
וַ wa וְ and
תִּנְחַ֖ת ttinḥˌaṯ נחת descend
עָלַ֣י ʕālˈay עַל upon
יָדֶֽךָ׃ yāḏˈeḵā יָד hand
38:2. dixi custodiam vias meas ne peccem in lingua mea custodiam os meum silentio donec est impius contra me
I said: I will take heed to my ways: that I sin not with my tongue. I have set a guard to my mouth, when the sinner stood against me.
1. I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.
38:2. For your arrows have been driven into me, and your hand has been confirmed over me.
38:2. For thine arrows stick fast in me, and thy hand presseth me sore.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. Давид, пораженный болезнью (см. XXXVII Пс), на которую смотрел, как на заслуженное последствие своего греха, решается не отвечать на все несправедливые обличения, которые возводились на него его врагами (см. 37: Пс 13: ст. ) "доколе нечестивый предо мною", пока гнев Божий, допускающий это главенство над ним нечестивого не прекратится. Давид с покорностью Божественному провидению решается молчать и тогда, когда он мог сказать о том "добром", что он делал и что забывали его враги, старавшиеся находить в нем одно дурное.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Devout Reflections; Brevity and Vanity of Life.

1 I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me. 2 I was dumb with silence, I held my peace, even from good; and my sorrow was stirred. 3 My heart was hot within me, while I was musing the fire burned: then spake I with my tongue, 4 LORD, make me to know mine end, and the measure of my days, what it is; that I may know how frail I am. 5 Behold, thou hast made my days as a handbreadth; and mine age is as nothing before thee: verily every man at his best state is altogether vanity. Selah. 6 Surely every man walketh in a vain show: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them.
David here recollects, and leaves upon record, the workings of his heart under his afflictions; and it is good for us to do so, that what was thought amiss may be amended, and what was well thought of may be improved the next time.
I. He remembered the covenants he had made with God to walk circumspectly, and to be very cautious both of what he did and what he said. When at any time we are tempted to sin, and are in danger of falling into it, we must call to mind the solemn vows we have made against sin, against the particular sin we are upon the brink of. God can, and will, remind us of them (Jer. ii. 20, Thou saidst, I will not transgress), and therefore we ought to remind ourselves of them. So David did here.
1. He remembers that he had resolved, in general, to be very cautious and circumspect in his walking (v. 1): I said, I will take heed to my ways; and it was well said, and what he would never unsay and therefore must never gainsay. Note, (1.) It is the great concern of every one of us to take heed to our ways, that is, to walk circumspectly, while others walk at all adventures. (2.) We ought stedfastly to resolve that we will take heed to our ways, and frequently to renew that resolution. Fast bind, fast find. (3.) Having resolved to take heed to our ways, we must, upon all occasions, remind ourselves of that resolution, for it is a covenant never to be forgotten, but which we must be always mindful of.
2. He remembers that he had in particular covenanted against tongue-sins--that he would not sin with his tongue, that he would not speak amiss, either to offend God or offend the generation of the righteous, Ps. lxxiii. 15. It is not so easy as we could wish not to sin in thought; but, if an evil thought should arise in his mind, he would lay his hand upon his mouth, and suppress it, that it should go no further: and this is so great an attainment that, if any offend not in word, the same is a perfect man; and so needful a one that of him who seems to be religious, but bridles not his tongue, it is declared His religion is vain. David had resolved, (1.) That he would at all times watch against tongue-sins: "I will keep a bridle, or muzzle, upon my mouth." He would keep a bridle upon it, as upon the head; watchfulness in the act and exercise is the hand upon the bridle. He would keep a muzzle upon it, as upon an unruly dog that is fierce and does mischief; by particular stedfast resolution corruption is restrained from breaking out at the lips, and so is muzzled. (2.) That he would double his guard against them when there was most danger of scandal--when the wicked is before me. When he was in company with the wicked he would take heed of saying any thing that might harden them or give occasion to them to blaspheme. If good men fall into bad company, they must take heed what they say. Or, when the wicked is before me, in my thoughts. When he was contemplating the pride and power, the prosperity and flourishing estate, of evil-doers, he was tempted to speak amiss; and therefore then he would take special care what he said. Note, The stronger the temptation to a sin is the stronger the resolution must be against it.
II. Pursuant to these covenants he made a shift with much ado to bridle his tongue (v. 2): I was dumb with silence; I held my peace even from good. His silence was commendable; and the greater the provocation was the more praiseworthy was his silence. Watchfulness and resolution, in the strength of God's grace, will do more towards the bridling of the tongue than we can imagine, though it be an unruly evil. But what shall we say of his keeping silence even from good? Was it his wisdom that he refrained from good discourse when the wicked were before him, because he would not cast pearls before swine? I rather think it was his weakness; because he might not say any thing, he would say nothing, but ran into an extreme, which was a reproach to the law, for that prescribes a mean between extremes. The same law which forbids all corrupt communication requires that which is good and to the use of edifying, Eph. iv. 29.
III. The less he spoke the more he thought and the more warmly. Binding the distempered part did but draw the humour to it: My sorrow was stirred, my heart was hot within me, v. 3. He could bridle his tongue, but he could not keep his passion under; though he suppressed the smoke, that was as a fire in his bones, and, while he was musing upon his afflictions and upon the prosperity of the wicked, the fire burned. Note, Those that are of a fretful discontented spirit ought not to pore much, for, while they suffer their thoughts to dwell upon the causes of the calamity, the fire of their discontent is fed with fuel and burns the more furiously. Impatience is a sin that has its ill cause within ourselves, and that is musing, and its ill effects upon ourselves, and that is no less than burning. If therefore we would prevent the mischief of ungoverned passions, we must redress the grievance of ungoverned thoughts.
IV. When he did speak, at last, it was to the purpose: At the last I spoke with my tongue. Some make what he said to be the breach of his good purpose, and conclude that, in what he said, he sinned with his tongue; and so they make what follows to be a passionate wish that he might die, like Elijah (1 Kings xix. 4) and Job, ch. vi. 8, 9. But I rather take it to be, not the breach of his good purpose, but the reformation of his mistake in carrying it too far; he had kept silence from good, but now he would so keep silence no longer. He had nothing to say to the wicked that were before him, for to them he knew not how to place his words, but, after long musing, the first word he said was a prayer, and a devout meditation upon a subject which it will be good for us all to think much of.
1. He prays to God to make him sensible of the shortness and uncertainty of life and the near approach of death (v. 4): Lord, make me to know my end and the measure of my days. He does not mean, "Lord, let me know how long I shall live and when I shall die." We could not, in faith, pray such a prayer; for God has nowhere promised to let us know, but has, in wisdom, locked up that knowledge among the secret things which belong not to us, nor would it be good for us to know it. But, Lord, make me to know my end, means, "Lord, give me wisdom and grace to consider it (Deut. xxxii. 29) and to improve what I know concerning it." The living know that they shall die (Eccl. ix. 5), but few care for thinking of death; we have therefore need to pray that God by his grace would conquer that aversion which is in our corrupt hearts to the thoughts of death. "Lord, make me to consider," (1.) "What death is. It is my end, the end of my life, and all the employments and enjoyments of life. It is the end of all men," Eccl. vii. 2. It is a final period to our state of probation and preparation, and an awful entrance upon a state of recompence and retribution. To the wicked man it is the end of all joys; to a godly man it is the end of all griefs. "Lord, give me to know my end, to be better acquainted with death, to make it more familiar to me (Job xvii. 14), and to be more affected with the greatness of the change. Lord, give me to consider what a serious thing it is to die." (2.) "How near it is. Lord, give me to consider the measure of my days, that they are measured in the counsel of God" (the end is a fixed end, so the word signifies; my days are determined, Job xiv. 5) "and that the measure is but short: My days will soon be numbered and finished." When we look upon death as a thing at a distance we are tempted to adjourn the necessary preparations for it; but, when we consider how short life is, we shall see ourselves concerned to do what our hand finds to do, not only with all our might, but with all possible expedition. (3.) That it is continually working in us: "Lord, give me to consider how frail I am, how scanty the stock of life is, and how faint the spirits which are as the oil to keep that lamp burning." We find by daily experience that the earthly house of this tabernacle is mouldering and going to decay: "Lord, make us to consider this, that we may secure mansions in the house not made with hands."
2. He meditates upon the brevity and vanity of life, pleading them with God for relief under the burdens of life, as Job often, and pleading them with himself for his quickening to the business of life.
(1.) Man's life on earth is short and of no continuance, and that is a reason why we should sit loose to it and prepare for the end of it (v. 5): Behold, thou hast made my days as a hand-breadth, the breadth of four fingers, a certain dimension, a small one, and the measure whereof we have always about us, always before our eyes. We need no rod, no pole, no measuring line, wherewith to take the dimension of our days, nor any skill in arithmetic wherewith to compute the number of them. No; we have the standard of them at our fingers' end, and there is no multiplication of it; it is but one hand-breadth in all. Our time is short, and God has made it so; for the number of our months is with him. It is short, and he knows it to be so: It is as nothing before thee. he remembers how short our time is, Ps. lxxix. 47. It is nothing in comparison with thee; so some. All time is nothing to God's eternity, much less our share of time.
(2.) Man's life on earth is vain and of no value, and therefore it is folly to be fond of it and wisdom to make sure of a better life. Adam is Abel--man is vanity, in his present state. He is not what he seems to be, has not what he promised himself. He and all his comforts lie at a continual uncertainty; and if there were not another life after this, all things considered, he were made in vain. He is vanity; he is mortal, he is mutable. Observe, [1.] How emphatically this truth is expressed here. First, Every man is vanity, without exception; high and low, rich and poor, all meet in this. Secondly, He is so at his best estate, when he is young, and strong, and healthful, in wealth and honour, and the height of prosperity; when he is most easy, and merry, and secure, and thinks his mountain stands strong. Thirdly, He is altogether vanity, as vain as you can imagine. All man is all vanity (so it may be read); every thing about him is uncertain; nothing is substantial and durable but what relates to the new man. Fourthly, Verily he is so. This is a truth of undoubted certainty, but which we are very unwilling to believe and need to have solemnly attested to us, as indeed it is by frequent instances. Fifthly, Selah is annexed, as a note commanding observation. "Stop here, and pause awhile, that you may take time to consider and apply this truth, that every man is vanity." We ourselves are so. [2.] For the proof of the vanity of man, as mortal, he here mentions three things, and shows the vanity of each of them, v. 6. First, The vanity of our joys and honours: Surely every man walks (even when he walks in state, when he walks in pleasure) in a shadow, in an image, in a vain show. When he makes a figure his fashion passes away, and his great pomp is but great fancy, Acts xxv. 23. It is but a show, and therefore a vain show, like the rainbow, the gaudy colours of which must needs vanish and disappear quickly when the substratum is but a cloud, a vapour; such is life (Jam. iv. 14), and therefore such are all the gaieties of it. Secondly, The vanity of our griefs and fears. Surely they are disquieted in vain. Our disquietudes are often groundless (we vex ourselves without any just cause, and the occasions of our trouble are often the creatures of our own fancy and imagination), and they are always fruitless; we disquiet ourselves in vain, for we cannot, with all our disquietment, alter the nature of things nor the counsel of God; things will be as they are when we have disquieted ourselves ever so much about them. Thirdly, The vanity of our cares and toils. Man takes a great deal of pains to heap up riches, and they are but like heaps of manure in the furrows of the field, good for nothing unless they be spread. But, when he has filled his treasures with his trash, he knows not who shall gather them, nor to whom they shall descend when he is gone; for he shall not take them away with him. He asks not, For whom do I labour? and that is his folly, Eccl. iv. 8. But, if he did ask, he could not tell whether he should be a wise man or a fool, a friend or a foe, Eccl. ii. 19. This is vanity.
Adam Clarke: Commentary on the Bible - 1831
39:2: I held any peace, even from good - "I ceased from the words of the law," says the Chaldee. I spoke nothing, either good or bad. I did not even defend myself.
My sorrow was stirred - My afflictions increased, and I had an exacerbation of pain. It is a hard thing to be denied the benefit of complaint in sufferings, as it has a tendency to relieve the mind, and indeed, in some sort, to call off the attention from the place of actual suffering: and yet undue and extravagant complaining enervates the mind, so that it becomes a double prey to its sufferings. On both sides there are extremes: David seems to have steered clear of them on the right hand and on the left.
Albert Barnes: Notes on the Bible - 1834
39:2: I was dumb with silence - Compare Psa 38:13. The addition of the words "with silence," means that he was entirely or absolutely mute; he said nothing at all. The idea is, that he did not allow himself to give utterance to the thoughts which were passing in his mind in regard to the divine dealings. He kept his thoughts to himself, and endeavored to suppress them in his own bosom.
I held my peace, even from good - I said nothing. I did not even say what I might have said in vindication of the ways of God. I did not even endeavor to defend the divine character, or to explain the reasons of the divine dealings, or to suggest any considerations which would tend to calm down the feelings of complaint and dissatisfaction which might be rising in the minds of other men as well as my own.
And my sorrow was stirred - The anguish of my mind; my trouble. The word "stirred" here, rendered in the margin "troubled," means that the very fact of attempting to suppress his feelings - the purpose to say nothing in the case - was the means of increased anguish. His trouble on the subject found no vent for itself in words, and at length it became so insupportable that he sought relief by giving utterance to his thoughts, and by coming to God to obtain relief. The state of mind referred to here is that which often occurs when a man broods over his own troubled thoughts, and dwells upon things which are in themselves improper and rebellious. We are under no necessity of endeavoring to vindicate the psalmist in what he here did; nor should we take his conduct in this respect as our example. He evidently himself, on reflection, regarded this as wrong; and recorded it not as a pattern for others, but as a faithful transcript of what was passing at the time through his own mind. Yet, wrong as it was, it was what often occurs even in the minds of good men. Even they, as in the cases referred to above, often have thoughts about God and his dealings which they do not dare to express, and which it would do harm to express. They, therefore, hide them in their own bosom, and often experience just what the psalmist did - increased trouble and perplexity from the very purpose to suppress them. They should go at once to God. They may say to him what it would not be proper to say to men. They may pour out all their feelings before him in prayer, with the hope that in such acts of praying, and in the answers which they will receive to their prayers, they may find relief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:2: I was: Psa 38:13, Psa 38:14; Isa 53:7; Mat 27:12-14
even: Mat 7:6
my sorrow: Job 32:19, Job 32:20; Act 4:20
stirred: Heb. troubled
Geneva 1599
39:2 I was dumb with silence, I held my peace, [even] from good; (c) and my sorrow was stirred.
(c) Though when the wicked ruled he thought to have kept silence, yet his zeal caused him to change his mind.
John Gill
39:2 I was dumb with silence,.... Quite silent, as if he had been a dumb man, and could not speak; so he was before men, especially wicked men, and under the afflicting hand of God; see Ps 39:9; thus he put his resolution into practice;
I held my peace, even from good; that is, he said neither good nor bad: this expresses the greatness of his silence: he did not choose to open his lips, and say anything that was good, lest evil should come out along with it; though this may be considered as carrying the matter too far, even to a criminal silence; saying nothing of the affliction he laboured under as coming from the hand of God, and of his own desert of it; nor praying to God for the removal of it, nor giving him thanks for his divine goodness in supporting him under it, and making it useful to him; though it seems rather to have respect to his silence concerning the goodness of his cause before men; he said not one word in the vindication of himself; but committed his cause to him that judgeth righteously. The Targum and Jarchi interpret it of his silence and cessation "from the words of the law": he said nothing concerning the good word of God; which sense, could it be admitted, the words in Jer 20:9; might be compared with these and the following;
and my sorrow was stirred; this was the issue and effect of his silence; his sorrow being pent up, and not let out and eased by words, swelled and increased the more; or the sorrow of his heart was stirred up at the insults and reproaches of his enemies, as Paul's spirit was stirred up by the superstition and idolatry of the city of Athens, Acts 17:16.
John Wesley
39:2 Dumb - Two words put together, expressing the same thing, to aggravate or increase it. I held - I forbear to speak, what I justly might, lest I should break forth into some indecent expressions. Stirred - My silence did not assuage my grief, but increase it.
Robert Jamieson, A. R. Fausset and David Brown
39:2 even from good-- (Gen 31:24), everything.
38:338:3: Խուլ եղէ եւ խոնարհեցայ. լռեցի ՚ի բարութենէ՝ եւ ցաւք իմ նորոգեցա՛ն յիս[6862]։ [6862] Ոսկան.Լուռ եղէ եւ խոնար՛՛։ ՚Ի լուս՛՛.Լռեցի ՚ի բարկութենէ։
3 Խուլ եղայ եւ խոնարհ դարձայ, բարիքս լռութեան մատնեցի, եւ ցաւերս նորոգուեցին իմ մէջ:
2 Մունջ եղայ լռութիւնով, Աղէկութեան վրայով ալ լռեցի Ու ցաւս շարժեցաւ։
Խուլ եղէ [221]եւ խոնարհեցայ``, լռեցի ի բարութենէ եւ ցաւք իմ նորոգեցան յիս:

38:3: Խուլ եղէ եւ խոնարհեցայ. լռեցի ՚ի բարութենէ՝ եւ ցաւք իմ նորոգեցա՛ն յիս[6862]։
[6862] Ոսկան.Լուռ եղէ եւ խոնար՛՛։ ՚Ի լուս՛՛.Լռեցի ՚ի բարկութենէ։
3 Խուլ եղայ եւ խոնարհ դարձայ, բարիքս լռութեան մատնեցի, եւ ցաւերս նորոգուեցին իմ մէջ:
2 Մունջ եղայ լռութիւնով, Աղէկութեան վրայով ալ լռեցի Ու ցաւս շարժեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
38:238:3 Я был нем и безгласен, и молчал {даже} о добром; и скорбь моя подвиглась.
38:3 ἐκωφώθην κωφαω and; even ἐταπεινώθην ταπεινοω humble; bring low καὶ και and; even ἐσίγησα σιγαω keep silent ἐξ εκ from; out of ἀγαθῶν αγαθος good καὶ και and; even τὸ ο the ἄλγημά αλγημα of me; mine ἀνεκαινίσθη ανακαινιζω renew
38:3 אֵין־ ʔên- אַיִן [NEG] מְתֹ֣ם mᵊṯˈōm מְתֹם sound spot בִּ֭ ˈbi בְּ in בְשָׂרִי vᵊśārˌî בָּשָׂר flesh מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face זַעְמֶ֑ךָ zaʕmˈeḵā זַעַם curse אֵין־ ʔên- אַיִן [NEG] שָׁלֹ֥ום šālˌôm שָׁלֹום peace בַּ֝ ˈba בְּ in עֲצָמַ֗י ʕᵃṣāmˈay עֶצֶם bone מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face חַטָּאתִֽי׃ ḥaṭṭāṯˈî חַטָּאת sin
38:3. obmutui silentio tacui de bono et dolor meus conturbatus estI was dumb, and was humbled, and kept silence from good things: and my sorrow was renewed.
2. I was dumb with silence, I held my peace, even from good; and my sorrow was stirred.
38:3. There is no health in my flesh before the face of your wrath. There is no peace for my bones before the face of my sins.
38:3. [There is] no soundness in my flesh because of thine anger; neither [is there any] rest in my bones because of my sin.
I was dumb with silence, I held my peace, [even] from good; and my sorrow was stirred:

38:3 Я был нем и безгласен, и молчал {даже} о добром; и скорбь моя подвиглась.
38:3
ἐκωφώθην κωφαω and; even
ἐταπεινώθην ταπεινοω humble; bring low
καὶ και and; even
ἐσίγησα σιγαω keep silent
ἐξ εκ from; out of
ἀγαθῶν αγαθος good
καὶ και and; even
τὸ ο the
ἄλγημά αλγημα of me; mine
ἀνεκαινίσθη ανακαινιζω renew
38:3
אֵין־ ʔên- אַיִן [NEG]
מְתֹ֣ם mᵊṯˈōm מְתֹם sound spot
בִּ֭ ˈbi בְּ in
בְשָׂרִי vᵊśārˌî בָּשָׂר flesh
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
זַעְמֶ֑ךָ zaʕmˈeḵā זַעַם curse
אֵין־ ʔên- אַיִן [NEG]
שָׁלֹ֥ום šālˌôm שָׁלֹום peace
בַּ֝ ˈba בְּ in
עֲצָמַ֗י ʕᵃṣāmˈay עֶצֶם bone
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
חַטָּאתִֽי׃ ḥaṭṭāṯˈî חַטָּאת sin
38:3. obmutui silentio tacui de bono et dolor meus conturbatus est
I was dumb, and was humbled, and kept silence from good things: and my sorrow was renewed.
2. I was dumb with silence, I held my peace, even from good; and my sorrow was stirred.
38:3. There is no health in my flesh before the face of your wrath. There is no peace for my bones before the face of my sins.
38:3. [There is] no soundness in my flesh because of thine anger; neither [is there any] rest in my bones because of my sin.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
39:3: My heart was hot within me - A natural feeling of repressed grief.
While I was musing - What was at first a simple sensation of heat produced a flame; the fire broke out that had long been smothered. It is a metaphor taken from vegetables, which, being heaped together, begin to heat and ferment, if not scattered and exposed to the air; and will soon produce a flame, and consume themselves and every thing within their reach.
Albert Barnes: Notes on the Bible - 1834
39:3: My heart was hot within me - My mind became more and more excited; my feelings more and more intense. The attempt to suppress my emotions only more and more enkindled them.
While I was musing the fire burned - literally, "in my meditation the fire burned." That is, while I was dwelling on the subject; while I was agitating it in my mind; while I thought about it - the flame was enkindled, and my thoughts found utterance. He was unable longer to suppress his feelings, and he gave vent to them in words. Compare Jer 20:9; Job 32:18-19.
Then spake I with my tongue - That is, in the words which are recorded in this psalm. He gave vent to his pent-up feelings in the language which follows. Even though there was a feeling of murmuring and complaining, he sought relief in stating his real difficulties before God, and in seeking from him direction and support.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:3: Jer 20:9; Eze 3:14; Luk 24:32
Geneva 1599
39:3 My heart was hot within me, while I was musing the fire burned: [then] (d) spake I with my tongue,
(d) He confesses that he grudged against God, considering the greatness of his sorrows, and the shortness of his life.
John Gill
39:3 My heart was hot within me,.... Either with zeal for God; or rather with envy at the prosperity of wicked men, and with impatience at his own afflictions;
while I was musing the fire burned; not the fire of the divine word, while he was meditating upon it, which caused his heart to burn within him; nor the fire of divine love, the coals whereof give a most vehement flame, when the love of God is shed abroad in the heart, and the thoughts of it are directed by the Spirit of God to dwell in meditation on it; but the fire of passion, anger, and resentment, while meditating on his own adversity, and the prosperity of others;
then spake I with my tongue; and so broke the resolution he had made, Ps 39:1; he spoke not for God, though to him; not by way of thankfulness for his grace and goodness to him, in supporting him under his exercises; but in a way of complaint, because of his afflictions; it was in prayer he spoke to God with his tongue, and it was unadvisedly with his lips, as follows.
Robert Jamieson, A. R. Fausset and David Brown
39:3 His emotions, as a smothered flame, burst forth.
38:438:4: Ջեռաւ սիրտ իմ ՚ի փորի իմում, եւ ՚ի խորհուրդս իմ վառեցաւ հուր։
4 Սիրտս կրակ կտրեց իմ ներսում, եւ մտքիս մէջ հուր բորբոքուեց:
3 Սիրտս բորբոքեցաւ ներսիդիս, Ջերմութեանս* մէջ կրակը վառեցաւ, Այն ատեն լեզուովս խօսեցայ.
Ջեռաւ սիրտ իմ ի փորի իմում, եւ ի խորհուրդս իմ վառեցաւ հուր:

38:4: Ջեռաւ սիրտ իմ ՚ի փորի իմում, եւ ՚ի խորհուրդս իմ վառեցաւ հուր։
4 Սիրտս կրակ կտրեց իմ ներսում, եւ մտքիս մէջ հուր բորբոքուեց:
3 Սիրտս բորբոքեցաւ ներսիդիս, Ջերմութեանս* մէջ կրակը վառեցաւ, Այն ատեն լեզուովս խօսեցայ.
zohrab-1805▾ eastern-1994▾ western am▾
38:338:4 Воспламенилось сердце мое во мне; в мыслях моих возгорелся огонь; я стал говорить языком моим:
38:4 ἐθερμάνθη θερμαινω warm ἡ ο the καρδία καρδια heart μου μου of me; mine ἐντός εντος inside μου μου of me; mine καὶ και and; even ἐν εν in τῇ ο the μελέτῃ μελετη of me; mine ἐκκαυθήσεται εκκαιω burn out πῦρ πυρ fire ἐλάλησα λαλεω talk; speak ἐν εν in γλώσσῃ γλωσσα tongue μου μου of me; mine
38:4 כִּ֣י kˈî כִּי that עֲ֭וֹנֹתַי ˈʕᵃwōnōṯay עָוֹן sin עָבְר֣וּ ʕāvᵊrˈû עבר pass רֹאשִׁ֑י rōšˈî רֹאשׁ head כְּ kᵊ כְּ as מַשָּׂ֥א maśśˌā מַשָּׂא burden כָ֝בֵ֗ד ˈḵāvˈēḏ כָּבֵד heavy יִכְבְּד֥וּ yiḵbᵊḏˌû כבד be heavy מִמֶּֽנִּי׃ mimmˈennî מִן from
38:4. incaluit cor meum in medio mei in meditatione mea incensus sum igniMy heart grew hot within me: and in my meditation a fire shall flame out.
3. My heart was hot within me; while I was musing the fire kindled: spake I with my tongue:
38:4. For my iniquities have walked over my head, and they have been like a heavy burden weighing upon me.
38:4. For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me.
My heart was hot within me, while I was musing the fire burned: [then] spake I with my tongue:

38:4 Воспламенилось сердце мое во мне; в мыслях моих возгорелся огонь; я стал говорить языком моим:
38:4
ἐθερμάνθη θερμαινω warm
ο the
καρδία καρδια heart
μου μου of me; mine
ἐντός εντος inside
μου μου of me; mine
καὶ και and; even
ἐν εν in
τῇ ο the
μελέτῃ μελετη of me; mine
ἐκκαυθήσεται εκκαιω burn out
πῦρ πυρ fire
ἐλάλησα λαλεω talk; speak
ἐν εν in
γλώσσῃ γλωσσα tongue
μου μου of me; mine
38:4
כִּ֣י kˈî כִּי that
עֲ֭וֹנֹתַי ˈʕᵃwōnōṯay עָוֹן sin
עָבְר֣וּ ʕāvᵊrˈû עבר pass
רֹאשִׁ֑י rōšˈî רֹאשׁ head
כְּ kᵊ כְּ as
מַשָּׂ֥א maśśˌā מַשָּׂא burden
כָ֝בֵ֗ד ˈḵāvˈēḏ כָּבֵד heavy
יִכְבְּד֥וּ yiḵbᵊḏˌû כבד be heavy
מִמֶּֽנִּי׃ mimmˈennî מִן from
38:4. incaluit cor meum in medio mei in meditatione mea incensus sum igni
My heart grew hot within me: and in my meditation a fire shall flame out.
3. My heart was hot within me; while I was musing the fire kindled: spake I with my tongue:
38:4. For my iniquities have walked over my head, and they have been like a heavy burden weighing upon me.
38:4. 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▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. "Воспламенялось сердце", "в мыслях моих возгорелся огонь" - Давида мучили жгучие, беспокойные опасения относительно исхода своей болезни.
Adam Clarke: Commentary on the Bible - 1831
39:4: Lord, make me to know mine end - I am weary of life; I wish to know the measure of my days, that I may see how long I have to suffer, and how frail I am. I wish to know what is wanting to make up the number of the days I have to live.
Albert Barnes: Notes on the Bible - 1834
39:4: Lord, make me to know mine end - This expresses evidently the substance of those anxious and troubled thoughts Psa 39:1-2 to which he had been unwilling to give utterance. His thoughts turned on the shortness of life; on the mystery of the divine arrangement by which it had been made so short; and on the fact that so many troubles and sorrows had been crowded into a life so frail and so soon to terminate. With some impatience, and with a consciousness that he had been indulging feelings on this subject which were not proper, and which would do injury if they were expressed "before men," he now pours out these feelings before God, and asks what is to be the end of this; how long this is to continue; when his own sorrows will cease. It was an impatient desire to know when the end would be, with a spirit of insubmission to the arrangements of Providence by which his life had been made so brief, and by which so much suffering had been appointed.
And the measure of my days, what it is - How long I am to live; how long I am to bear these accumulated sorrows.
That I may know how frail I am - Margin: "What time I have here." Prof. Alexander renders this: "when I shall cease." So DeWette. The Hebrew word used here - חדל châ dê l - means "ceasing to be;" hence, "frail;" then, destitute, left, forsaken. An exact translation would be, "that I may know at what (time) or (point) I am ceasing, or about to cease." It is equivalent to a prayer that he might know when these sufferings - when a life so full of sorrow - would come to an end. The language is an expression of impatience; the utterance of a feeling which the psalmist knew was not right in itself, and which would do injury if expressed before men, but which the intensity of his feelings would not permit him to restrain, and to which he, therefore, gives utterance before God. Similar expressions of impatience in view of the sufferings of a life so short as this, and with so little to alleviate its sorrows, may be seen much amplified in Job 3:1-26; Job 6:4-12; Job 7:7; Job 14:1-13. Before we blame the sacred writers for the indulgence of these feelings, let us carefully examine our own hearts, and recall what has passed through our own minds in view of the mysteries of the divine administration; and let us remember that one great object of the Bible is to record the actual feelings of men - not to vindicate them, but to show what human nature is even in the best circumstances, and what the human heart is when as yet but partially sanctified.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:4: make: Psa 90:12, Psa 119:84; Job 14:13
how frail I am: or, what time I have here
Carl Friedrich Keil and Franz Delitzsch
39:4
(Heb.: 39:5-7) He prays God to set the transitoriness of earthly life clearly before his eyes (cf. Ps 90:12); for if life is only a few spans long, then even his suffering and the prosperity of the ungodly will last only a short time. Oh that God would then grant him to know his end (Job 6:11), i.e., the end of his life, which is at the same time the end of his affliction, and the measure of his days, how it is with this (מה, interrog. extenuantis, as in Ps 8:5), in order that he may become fully conscious of his own frailty! Hupfeld corrects the text to אני מה־חלד, after the analogy of Ps 89:48, because חדל cannot signify "frail." But חדל signifies that which leaves off and ceases, and consequently in this connection, finite and transitory or frail. מה, quam, in connection with an adjective, as in Ps 8:2; Ps 31:20; Ps 36:8; Ps 66:3; Ps 133:1. By הן (the customary form of introducing the propositio minor, Lev 10:18; Lev 25:20) the preceding petition is supported. God has, indeed, made the days, i.e., the lifetime, of a man טפחות, handbreadths, i.e., He has allotted to it only the short extension of a few handbreadths (cf. ימים, a few days, e.g., Is 65:20), of which nine make a yard (cf. πήχυιος χρόνος in Mimnermus, and 1Kings 20:3); the duration of human life (on חלד vid., Ps 17:14) is as a vanishing nothing before God the eternal One. The particle אך is originally affirmative, and starting from that sense becomes restrictive; just as רק is originally restrictive and then affirmative. Sometimes also, as is commonly the case with אכן, the affirmative signification passes over into the adversative (cf. verum, verum enim vero). In our passage, agreeably to the restrictive sense, it is to be explained thus: nothing but mere nothingness (cf. Ps 45:14; Jas 1:2) is every man נצּב, standing firmly, i.e., though he stand never so firmly, though he be never so stedfast (Zech 11:16). Here the music rises to tones of bitter lament, and the song continues in Ps 39:7 with the same theme. צלם, belonging to the same root as צל, signifies a shadow-outline, an image; the בּ is, as in Ps 35:2, Beth essentiae: he walks about consisting only of an unsubstantial shadow. Only הבל, breath-like, or after the manner of breath (Ps 144:4), from empty, vain motives and with vain results, do they make a disturbance (pausal fut. energicum, as in Ps 36:8); and he who restlessly and noisily exerts himself knows not who will suddenly snatch together, i.e., take altogether greedily to himself, the many things that he heaps up (צבר, as in Job 27:16); cf. Is 33:4, and on - ām = αὐτά, Lev 15:10 (in connection with which אלה הדברים, cf. Is 42:16, is in the mind of the speaker).
John Gill
39:4 Lord, make me to know mine end,.... Not Christ, the end of the law for righteousness, as Jerom interprets it; nor how long he should live, how many days, months, and years more; for though they are known of God, they are not to be known by men; but either the end of his afflictions, or his, latter end, his mortal state, that he might be more thoughtful of that, and so less concerned about worldly things, his own external happiness, or that of others; or rather his death; see Job 6:11; and his sense is, that he might know death experimentally; or that he might die: this he said in a sinful passionate way, as impatient of his afflictions and exercises; and in the same way the following expressions are to be understood;
and the measure of my days, what it is; being desirous to come to the end of it; otherwise he knew it was but as an hand's breadth, as he says in Ps 39:5;
that I may know how frail I am; or "what time I have here"; or "when I shall cease to be" (u); or, as the Targum is, "when I shall cease from the world"; so common it is for the saints themselves, in an angry or impatient fit, to desire death; see Job 7:15; and a very rare and difficult thing it is to wish for it from right principles, and with right views, as the Apostle Paul did, Phil 1:23.
(u) "quanti aevi ego", Montanus; "quamdiu roundanus ero", Vatablus; "quam brevis temporis sim", Musculus.
John Wesley
39:4 My end - Make me sensible of the shortness and uncertainly of life, and the near approach of death.
Robert Jamieson, A. R. Fausset and David Brown
39:4 Some take these words as those of fretting, but they are not essentially such. The tinge of discontent arises from the character of his suppressed emotions. But, addressing God, they are softened and subdued.
make me to know mine end--experimentally appreciate.
how frail I am--literally, "when I shall cease."
38:538:5: Խօսեցայ լեզուաւ իմով եւ ասացի. Ցո՛յց ինձ Տէր զկատարած իմ եւ զթիւ աւուրց իմոց քանիօ՞ն է, զի գիտացից թէ ո՞րչափ ինչ պակասեալ է յինէն։
5 Խօսեցի լեզուովս եւ ասացի. «Տէր, ցո՛յց տուր ինձ, թէ ե՞րբ է իմ վախճանը, եւ որքան է կեանքիս օրերի թիւը, որպէսզի իմանամ, թէ ինչքան կորուստ եմ ունեցել»:
4 «Ցուցո՛ւր ինծի, ո՛վ Տէր, իմ վերջս Եւ օրերուս չափը որչափ է»,Որպէս զի գիտնամ թէ ի՛նչպէս անցաւոր եմ։
Խօսեցայ լեզուաւ իմով եւ ասացի. Ցոյց ինձ, Տէր, զկատարած իմ եւ զթիւ աւուրց իմոց քանիօ՛ն է, զի գիտացից թէ ո՛րչափ ինչ պակասեալ է յինէն:

38:5: Խօսեցայ լեզուաւ իմով եւ ասացի. Ցո՛յց ինձ Տէր զկատարած իմ եւ զթիւ աւուրց իմոց քանիօ՞ն է, զի գիտացից թէ ո՞րչափ ինչ պակասեալ է յինէն։
5 Խօսեցի լեզուովս եւ ասացի. «Տէր, ցո՛յց տուր ինձ, թէ ե՞րբ է իմ վախճանը, եւ որքան է կեանքիս օրերի թիւը, որպէսզի իմանամ, թէ ինչքան կորուստ եմ ունեցել»:
4 «Ցուցո՛ւր ինծի, ո՛վ Տէր, իմ վերջս Եւ օրերուս չափը որչափ է»,Որպէս զի գիտնամ թէ ի՛նչպէս անցաւոր եմ։
zohrab-1805▾ eastern-1994▾ western am▾
38:438:5 скажи мне, Господи, кончину мою и число дней моих, какое оно, дабы я знал, какой век мой.
38:5 γνώρισόν γνωριζω make known; point out μοι μοι me κύριε κυριος lord; master τὸ ο the πέρας περας extremity; limit μου μου of me; mine καὶ και and; even τὸν ο the ἀριθμὸν αριθμος number τῶν ο the ἡμερῶν ημερα day μου μου of me; mine τίς τις.1 who?; what? ἐστιν ειμι be ἵνα ινα so; that γνῶ γινωσκω know τί τις.1 who?; what? ὑστερῶ υστερεω lack; fail ἐγώ εγω I
38:5 הִבְאִ֣ישׁוּ hivʔˈîšû באשׁ stink נָ֭מַקּוּ ˈnāmaqqû מקק putrefy חַבּוּרֹתָ֑י ḥabbûrōṯˈāy חַבּוּרָה bruise מִ֝ ˈmi מִן from פְּנֵ֗י ppᵊnˈê פָּנֶה face אִוַּלְתִּֽי׃ ʔiwwaltˈî אִוֶּלֶת foolishness
38:5. locutus sum lingua mea ostende mihi Domine finem meum et mensuram dierum meorum quae sit ut sciam quid mihi desitI spoke with my tongue: O Lord, make me know my end. And what is the number of my days: that I may know what is wanting to me.
4. LORD, make me to know mine end, and the measure of my days, what it is; let me know how frail I am.
38:5. My sores have putrefied and been corrupted before the face of my foolishness.
38:5. My wounds stink [and] are corrupt because of my foolishness.
LORD, make me to know mine end, and the measure of my days, what it [is; that] I may know how frail I:

38:5 скажи мне, Господи, кончину мою и число дней моих, какое оно, дабы я знал, какой век мой.
38:5
γνώρισόν γνωριζω make known; point out
μοι μοι me
κύριε κυριος lord; master
τὸ ο the
πέρας περας extremity; limit
μου μου of me; mine
καὶ και and; even
τὸν ο the
ἀριθμὸν αριθμος number
τῶν ο the
ἡμερῶν ημερα day
μου μου of me; mine
τίς τις.1 who?; what?
ἐστιν ειμι be
ἵνα ινα so; that
γνῶ γινωσκω know
τί τις.1 who?; what?
ὑστερῶ υστερεω lack; fail
ἐγώ εγω I
38:5
הִבְאִ֣ישׁוּ hivʔˈîšû באשׁ stink
נָ֭מַקּוּ ˈnāmaqqû מקק putrefy
חַבּוּרֹתָ֑י ḥabbûrōṯˈāy חַבּוּרָה bruise
מִ֝ ˈmi מִן from
פְּנֵ֗י ppᵊnˈê פָּנֶה face
אִוַּלְתִּֽי׃ ʔiwwaltˈî אִוֶּלֶת foolishness
38:5. locutus sum lingua mea ostende mihi Domine finem meum et mensuram dierum meorum quae sit ut sciam quid mihi desit
I spoke with my tongue: O Lord, make me know my end. And what is the number of my days: that I may know what is wanting to me.
4. LORD, make me to know mine end, and the measure of my days, what it is; let me know how frail I am.
38:5. My sores have putrefied and been corrupted before the face of my foolishness.
38:5. My wounds stink [and] are corrupt because of my foolishness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-7. Сознание Давидом своего греха было настолько глубоко, болезнь - настолько сильна, что он убежден был в скорой своей кончине. Очевидно, жизни его осталось в размере "пяди", ширины кисти руки, т. е. около 7: сантиметров. Давид означает этим выражением, что жить ему осталось самое ничтожное количество дней.

Вся вообще продолжительность человеческой жизни пред Богом совершенное ничто; она подобна призраку, тени, быстро исчезающей, и вся деятельность человека, направленная на приобретение и упрочение своего блага, напрасна, бесполезна и жалка. Этой проповедью о ничтожности жизни Давид произносил осуждение своей прошлой деятельности: он не находил за ней ничего ценного, а потому с опасением смотрит на исход жизни.
Adam Clarke: Commentary on the Bible - 1831
39:5: My days as a handbreadth - My life is but a span; σπιθαμη του βιου.
And mine age is as nothing - כאין keein, as if at were not before thee. All time is swallowed up in thy eternity.
Verily every man at his best state - כל אדם נצב col adam nitstab, "every man that exists, is vanity." All his projects, plans, schemes, etc., soon come to nothing. His body also moulders with the dust, and shortly passes both from the sight and remembrance of men.
Albert Barnes: Notes on the Bible - 1834
39:5: Behold, thou hast made my days as an handbreadth - literally, "Lo, handbreadths hast thou given my days." The word rendered "handbreadth" means properly the spread hand; the palm; the hand when the four fingers are expanded. The word is then used to denote anything very short or brief. It is one of the smallest natural measures, as distinguished from the "foot" - that is, the length of the foot; and from the cubit - that is, the length of the arm to the elbow. It is the "shortness" of life, therefore, that is the subject of painful and complaining reflection here. Who has not been in a state of mind to sympathize with the feelings of the psalmist? Who is there that does not often wonder, when he thinks of what he could and would accomplish on earth if his life extended to one thousand years, and when he thinks of the great interests at stake in reference to another world which God has made dependent on so short a life? Who can at all times so calm down his feelings as to give utterance to no expressions of impatience that life is so soon to terminate? Who is there that reflects on the great interests at stake that has not asked the question why God has not given man more time to prepare for eternity?
And mine age - Or, my life. The word used here - חלד cheled - means properly "duration of life," lifetime; and then, life itself; Job 11:17.
Is as nothing - That is, it is so short that it seems to be nothing at all.
Before thee - As over against thee; that is, in comparison with thee. Compare Isa 40:17, "All nations "before him" are as nothing;" that is, over against him, or in comparison with him. When the two are placed together, the one seems to be as nothing in the presence of the other. So the life of man, when placed by the side of the life of God, seems to be absolutely nothing.
Verily every man at his best state is altogether vanity - Margin, "settled." The idea is, that every man is "constituted" vanity. Literally, "All vanity every man is constituted." There seems to be nothing but vanity; and this is the result of a divine constitution or arrangement. The idea expressed in our common version, "at his best state," however true in itself, is not in the original. The thoughts in the original are:
(a) that all people are vanity; that is, life is so short, and man accomplishes so little, that it seems to be perfect vanity; and
(b) that this is the result of the divine constitution under which man was made.
It was the fact that man has been "so made" which gave so much trouble to the mind of the psalmist.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:5: Behold: Psa 90:4, Psa 90:5, Psa 90:9, Psa 90:10; Gen 47:9; Job 7:6, Job 9:25, Job 9:26, Job 14:1, Job 14:2; Jam 4:14
as nothing: Psa 89:47; Pe2 3:8
verily: Psa 39:11, Psa 62:9, Psa 144:4; Ecc 1:2, Ecc 2:11; Isa 40:17
at his best state: Heb. settled
Geneva 1599
39:5 Behold, thou hast made my days [as] an handbreadth; and mine age [is] as nothing before thee: verily every man at his best state [is] altogether (e) vanity. Selah.
(e) Yet David offended in that he reasoned with God as though he were too severe toward his weak creature.
John Gill
39:5 Behold, thou hast made my days as an handbreadth,.... These words, with the following clause, are the psalmist's answer to his own inquiries; or rather a correction of his inquiry and impatience, showing how needless it was to ask such questions, and be impatient to die, when it was so clear and certain a case that life was so short; not a yard or ell (forty five inches), but an handbreadth, the breadth of four fingers; or at most a span of time was allowed to man, whose days are few, like the shadow that declineth, and the grass that withers; by which figurative expressions the brevity of human life is described, Ps 102:11; and this is the measure made, cut out, and appointed by the Lord himself, who has determined the years, months, and days of man's life, Job 14:5;
and mine age is as nothing before thee; in the sight of God, or in comparison of his eternity; not so much as an handbreadth, or to be accounted as an inch, but nothing at, all; yea, less than nothing, and vanity; see Is 40:17; that is, the age or life of man in this world, as the word (w) used signifies; for otherwise the age or life of man, in the world to come, is of an everlasting duration; but the years of this present life are threescore and ten; ordinarily speaking; an hundred and thirty are by Jacob reckoned but few; and even a thousand years with the Lord are but as one day, Ps 90:4;
verily every man at his best state is altogether vanity. As vanity may signify sin, emptiness, folly, falsehood, fickleness, and inconstancy; for man is a very sinful creature, empty of all that is good; foolish as to the knowledge of divine things; he is deceiving and deceived, his heart is deceitful and desperately wicked; and he is unstable in all his ways: he is "all vanity" (x), as the words may be rendered; all that he has, or is, or is in him, is vanity; his body, in the health, beauty, and strength of it, is subject to change; and so are his mind, his memory, his judgment and affections, his purposes and promises; and so are his goods and estate, his riches and honours; yea, all the vanity that is in the creatures, that is, in the vegetable and sensitive creatures, yea, that is in the whole, world, is in him; who is a microcosm, a little world himself: and this is true of every man, even in his "best settled" (y) estate; when he stood the most firm, as the word used signifies; it is true of men of high and low degree, of the wise, knowing, and learned, as well as of the illiterate and ignorant, Ps 62:9; even of those that are in the most prosperous circumstances, in the greatest ease and affluence, Lk 12:16; David himself had an experience of it, 2Kings 7:1; yea, this is true of Adam in his best estate, in his estate of innocence; for he was even then subject to change, as the event has shown; and being in honour, he abode not long; and, though upright, became sinful, and came short of the glory of God: indeed, the spiritual estate of believers in Christ is so well settled as that it cannot be altered; nor is it subject to any vanity.
Selah. See Gill on Ps 3:2.
(w) "vitale aevum meum", Cocceius; "my worldly time", Ainsworth. (x) "universa, vel omnis vanitas", Pagninus, Montanus, Gejerus, Michaelis, Musculus, Cocceius; so Ainsworth. (y) "stans", Pagninus, Montanus, Cocceius; "quamlibet firmus consistere videatur", Tigurine version, Vatablus; "though settled", Ainsworth; so Junius & Tremellius, Piscator.
John Wesley
39:5 Before thee - If compared with thee, and with thy everlasting duration.
Robert Jamieson, A. R. Fausset and David Brown
39:5 His prayer is answered in his obtaining an impressive view of the vanity of the life of all men, and their transient state. Their pomp is a mere image, and their wealth is gathered they know not for whom.
38:638:6: Ահա չափով եդիր զաւուրս իմ, եւ կար զօրութեան իմոյ որպէս ոչի՛նչ է առաջի իմ. սակայն ընդունա՛յն է ամենայն մարդ մսեղի[6863]։ [6863] Ոմանք.Սակայն ամենեւին ընդունայն է ամենայն։
6 Ահա սահման դրիր իմ օրերին, եւ կարողութիւնս ոչինչ է իմ աչքում, բոլորովին ոչնչութիւն է ամէն մարդ, որ մարմին ունի:
5 Ահա իմ օրերս թիզերու չափ դրիր Ու իմ կեանքս ոչնչի պէս է քու առջեւդ։Իրաւ ամէն մարդ թէեւ հաստատուած ըլլայ, Բայց բոլորովին ունայնութիւն է։ (Սէլա։)
Ահա [222]չափով եդիր զաւուրս իմ, եւ կար զօրութեան իմոյ որպէս ոչ ինչ է առաջի [223]իմ. սակայն ամենեւին ընդունայն է ամենայն մարդ մսեղի:

38:6: Ահա չափով եդիր զաւուրս իմ, եւ կար զօրութեան իմոյ որպէս ոչի՛նչ է առաջի իմ. սակայն ընդունա՛յն է ամենայն մարդ մսեղի[6863]։
[6863] Ոմանք.Սակայն ամենեւին ընդունայն է ամենայն։
6 Ահա սահման դրիր իմ օրերին, եւ կարողութիւնս ոչինչ է իմ աչքում, բոլորովին ոչնչութիւն է ամէն մարդ, որ մարմին ունի:
5 Ահա իմ օրերս թիզերու չափ դրիր Ու իմ կեանքս ոչնչի պէս է քու առջեւդ։Իրաւ ամէն մարդ թէեւ հաստատուած ըլլայ, Բայց բոլորովին ունայնութիւն է։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
38:538:6 Вот, Ты дал мне дни, {как} пяди, и век мой как ничто пред Тобою. Подлинно, совершенная суета всякий человек живущий.
38:6 ἰδοὺ ιδου see!; here I am παλαιστὰς παλαιστη put; make τὰς ο the ἡμέρας ημερα day μου μου of me; mine καὶ και and; even ἡ ο the ὑπόστασίς υποστασις essence; substructure μου μου of me; mine ὡσεὶ ωσει as if; about οὐθὲν ουδεις no one; not one ἐνώπιόν ενωπιος in the face; facing σου σου of you; your πλὴν πλην besides; only τὰ ο the σύμπαντα συμπας superficiality πᾶς πας all; every ἄνθρωπος ανθρωπος person; human ζῶν ζαω live; alive διάψαλμα διαψαλμα interlude; rest
38:6 נַעֲוֵ֣יתִי naʕᵃwˈêṯî עוה do wrong שַׁחֹ֣תִי šaḥˈōṯî שׁחח bow down עַד־ ʕaḏ- עַד unto מְאֹ֑ד mᵊʔˈōḏ מְאֹד might כָּל־ kol- כֹּל whole הַ֝ ˈha הַ the יֹּ֗ום yyˈôm יֹום day קֹדֵ֥ר qōḏˌēr קדר be dark הִלָּֽכְתִּי׃ hillˈāḵᵊttî הלך walk
38:6. ecce breves posuisti dies meos et vita mea quasi non sit in conspectu tuo omnia enim vanitas omnis homo stans semperBehold thou hast made my days measurable. and my substance is as nothing before thee. And indeed all things are vanity: every man living.
5. Behold, thou hast made my days handbreadths; and mine age is as nothing before thee: surely every man at his best estate is altogether vanity.
38:6. I have become miserable, and I have been bent down, even to the end. I have walked with contrition all day long.
38:6. I am troubled; I am bowed down greatly; I go mourning all the day long.
Behold, thou hast made my days [as] an handbreadth; and mine age [is] as nothing before thee: verily every man at his best state [is] altogether vanity. Selah:

38:6 Вот, Ты дал мне дни, {как} пяди, и век мой как ничто пред Тобою. Подлинно, совершенная суета всякий человек живущий.
38:6
ἰδοὺ ιδου see!; here I am
παλαιστὰς παλαιστη put; make
τὰς ο the
ἡμέρας ημερα day
μου μου of me; mine
καὶ και and; even
ο the
ὑπόστασίς υποστασις essence; substructure
μου μου of me; mine
ὡσεὶ ωσει as if; about
οὐθὲν ουδεις no one; not one
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
πλὴν πλην besides; only
τὰ ο the
σύμπαντα συμπας superficiality
πᾶς πας all; every
ἄνθρωπος ανθρωπος person; human
ζῶν ζαω live; alive
διάψαλμα διαψαλμα interlude; rest
38:6
נַעֲוֵ֣יתִי naʕᵃwˈêṯî עוה do wrong
שַׁחֹ֣תִי šaḥˈōṯî שׁחח bow down
עַד־ ʕaḏ- עַד unto
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
כָּל־ kol- כֹּל whole
הַ֝ ˈha הַ the
יֹּ֗ום yyˈôm יֹום day
קֹדֵ֥ר qōḏˌēr קדר be dark
הִלָּֽכְתִּי׃ hillˈāḵᵊttî הלך walk
38:6. ecce breves posuisti dies meos et vita mea quasi non sit in conspectu tuo omnia enim vanitas omnis homo stans semper
Behold thou hast made my days measurable. and my substance is as nothing before thee. And indeed all things are vanity: every man living.
5. Behold, thou hast made my days handbreadths; and mine age is as nothing before thee: surely every man at his best estate is altogether vanity.
38:6. I have become miserable, and I have been bent down, even to the end. I have walked with contrition all day long.
38:6. I am troubled; I am bowed down greatly; I go mourning all the day long.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
39:6: Walketh in a vain show - בצלם betselem, in a shadow. He is but the semblance of being: he appears for a while, and then vanisheth away. Some of the fathers read, "Although every man walketh in the image of God, yet they are disquieted in vain."
He heapeth up riches, and knoweth not who shall gather them - He raketh together. This is a metaphor taken from agriculture: the husbandman rakes the corn, etc., together in the field, and yet, so uncertain is life, that he knows not who shall gather them into the granary!
Albert Barnes: Notes on the Bible - 1834
39:6: Surely every man walketh in a vain show - Margin, "an image." The word rendered "vain show" - צלם tselem - means properly a shade, a shadow; and then, an image or likeness, as shadowing forth any real object. Then it comes to denote an idol, Kg2 11:18; Amo 5:26. Here the idea seems to be that of an image, as contradistinguished from a reality; the shadow of a thing, as distinguished from the substance. Man seems to be like an image, a shadow, a phantom - and not a real object, walking about. He is a form, an appearance, that soon vanishes away like a shadow.
Surely they are disquieted in vain - That is, they are actively engaged; they bustle about; they are full of anxiety; they form plans which they execute with much toil, care, and trouble; yet for no purpose worthy of so much diligence and anxious thought. They are busy, bustling "shadows" - existing for no real or substantial purposes, and accomplishing nothing. "What shadows we are, and what shadows do we pursue," said the great orator and statesman, Edmund Burke; and what a striking and beautiful comment on the passage before us was that saying, coming from such a man, and from one occupying such a position.
He heapeth up riches - The word used here means to heap up, to store up, as grain, Gen 41:35; or treasures, Job 27:16; or a mound, Hab 1:10. Here it undoubtedly refers to the efforts of men in accumulating wealth, or storing up property. This was the thing which struck the psalmist as the leading employment of these moving shadows - a fact that would strike any one as he looks upon this busy world.
And knoweth not who shall gather them - Who shall gather them to himself; to whom they will go when he dies. Compare Job 27:16-19; Ecc 2:18, Ecc 2:21; Ecc 5:13-14; Luk 12:20. The idea is, that it is not only vanity in itself, considered as the great business of life, to attempt to accumulate property - seeing that this is not what the great object of life should be, and that a life thus spent really amounts to nothing - but vanity in this respect also, that a man can have no absolute control over his property when he is dead, and he knows not, and cannot know, into whose hands his accumulated gains may fall. The facts on this subject; the actual distribution of property after a man is dead; the use often made of it, against which no man can guard - should, together with other and higher motives, be a powerful consideration with every one, not to make the amassing of wealth the great business of life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:6: a vain show: Heb. an image, There is but the semblance of being. he appeareth for a little, and then vanisheth. Co1 7:31; Jam 4:14
surely: Ecc 1:14, Ecc 2:17, Ecc 2:18, Ecc 2:20, Ecc 2:21, Ecc 4:7, Ecc 4:8, Ecc 6:11, Ecc 6:12, Ecc 12:8, Ecc 12:13; Isa 55:2; Luk 10:40-42, Luk 12:20, Luk 12:21, Luk 12:29; Pe1 5:7
he heapeth: Psa 49:10, Psa 49:11; Job 27:16, Job 27:17; Pro 13:22, Pro 23:5, Pro 27:24; Ecc 2:8, Ecc 2:18-21, Ecc 2:26; Ecc 5:14; Luk 12:20, Luk 12:21; Jam 5:3
John Gill
39:6 Surely every man walketh in a vain show,.... Or "in an image" (z); not "in the image of the Lord", as the Targum; in the image in which God created man, for that is lost; nor in that which is stamped on men in regeneration; for every man does not walk in that; rather in the image of fallen man, in which every man is born and walks: or "in a shadow" (a); or like one; to which the days of man's life are often compared, 1Chron 29:15; and who, for the most part, busies himself in shadowy and imaginary things; agreeably to all which the poet says (b),
"I see that we who live are nothing else but images, and a vain shadow.''
Some (c) interpret it of "the shadow of death"; and others (d) of "darkness" itself; and it fitly expresses the state of unregeneracy and darkness in which every man walks without the grace of God; and which will end in utter darkness, if that does not prevent it; and which is called "a walking in the vanity of the mind", Eph 4:17. Here it seems rather to intend the outward show, pomp, and grandeur of every great man; of emperors, kings, princes, nobles, and the great men of the world; which is all a vain show, a glittering appearance for a while, a glory that passeth away, and will not descend after them when laid in the grave, and oftentimes lasts not so long;
surely they are disquieted in vain; about vain things, as riches and honours, which are fickle and unstable; and sometimes in vain are all the carking cares and disquietude of the mind, and toil and labour of the body, which are here referred to, to obtain these things; some rise early, and sit up late, and yet eat the bread of sorrow; and if they gain their point, yet do not find the pleasure and satisfaction in them they promised themselves and expected;
he heapeth up riches, and knoweth not who shall gather them: according to Jarchi, the metaphor seems to be taken from a man that has been ploughing and sowing, and reaping and laying up the increase of the field in heaps, and yet knows not who shall gather it into the barn, seeing he may die before it is gathered in; compare with this Lk 12:16; or the meaning is, when a man has amassed a prodigious deal of wealth together, he knows not who shall enjoy it, whether a son or a servant, a friend or a foe, a good man or a bad man, a wise man or a fool, Eccles 2:18.
(z) "in imagine", V. L. Pagninus, Montanus, Tigurine version, Piscator, Cocceius, Michaelis. (a) "In umbra", Gejerus; "instar umbrae", Musculus; vid. Hackman. Praecidan. Sacr. tom. 1. p. 82. (b) Sophoclis Ajax, v. 125, 126. (c) Donesh in Jarchi in loc. (d) Jarchi & Kimchi in loc. & R. Jonah in Miclol Yophi in loc.
John Wesley
39:6 Vain shew - Heb. in a shadow or image; in an imaginary rather than a real life: in the pursuit of vain imaginations, in which there is nothing solid or satisfactory: man in and his life, and all his happiness in this world, are rather appearances and dreams, than truths and realities. Disquieted - Heb. They make a noise, bustling, or tumult, with unwearied industry seeking for riches, and troubling and vexing both themselves and others in the pursuit of them.
38:738:7: Ապաքէն որպէս ՚ի պատկերի՛ շրջի մարդ, սակայն զուր խռովի, գանձէ եւ ո՛չ գիտէ ում ժողովէ[6864]։ [6864] Ոմանք.Սակայն ՚ի զուր խռո՛՛։
7 Արդարեւ, մարդ շրջում է ինչպէս մի ուրուական. բայց իզուր է նա տագնապում, գանձ կուտակում՝ չիմանալով, թէ ում համար:
6 Արդարեւ մարդը ստուերի մը պէս կը պտըտի. Արդարեւ փուճ տեղը անհանգիստ կ’ըլլայ. Կը դիզէ, բայց չի գիտեր թէ ո՞վ պիտի առնէ զանոնք։
Ապաքէն որպէս ի պատկերի շրջի մարդ, սակայն ի զուր խռովի, գանձէ եւ ոչ գիտէ ում ժողովէ:

38:7: Ապաքէն որպէս ՚ի պատկերի՛ շրջի մարդ, սակայն զուր խռովի, գանձէ եւ ո՛չ գիտէ ում ժողովէ[6864]։
[6864] Ոմանք.Սակայն ՚ի զուր խռո՛՛։
7 Արդարեւ, մարդ շրջում է ինչպէս մի ուրուական. բայց իզուր է նա տագնապում, գանձ կուտակում՝ չիմանալով, թէ ում համար:
6 Արդարեւ մարդը ստուերի մը պէս կը պտըտի. Արդարեւ փուճ տեղը անհանգիստ կ’ըլլայ. Կը դիզէ, բայց չի գիտեր թէ ո՞վ պիտի առնէ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
38:638:7 Подлинно, человек ходит подобно призраку; напрасно он суетится, собирает и не знает, кому достанется то.
38:7 μέντοιγε μεντοιγε in εἰκόνι εικων image διαπορεύεται διαπορευομαι travel through ἄνθρωπος ανθρωπος person; human πλὴν πλην besides; only μάτην ματην groundlessly; in vain ταράσσονται ταρασσω stir up; trouble θησαυρίζει θησαυριζω treasure; store up καὶ και and; even οὐ ου not γινώσκει γινωσκω know τίνι τις.1 who?; what? συνάξει συναγω gather αὐτά αυτος he; him
38:7 כִּֽי־ kˈî- כִּי that כְ֭סָלַי ˈḵsālay כֶּסֶל loin מָלְא֣וּ mālᵊʔˈû מלא be full נִקְלֶ֑ה niqlˈeh קלה roast וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מְ֝תֹ֗ם ˈmᵊṯˈōm מְתֹם sound spot בִּ bi בְּ in בְשָׂרִֽי׃ vᵊśārˈî בָּשָׂר flesh
38:7. tantum in imagine ambulat homo tantum frustra turbatur congregat et ignorat cui dimittat eaSurely man passeth as an image: yea, and he is disquieted in vain. He storeth up: and he knoweth not for whom he shall gather these things.
6. Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up , and knoweth not who shall gather them.
38:7. For my loins have been filled with illusions, and there is no health in my flesh.
38:7. For my loins are filled with a loathsome [disease]: and [there is] no soundness in my flesh.
Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up [riches], and knoweth not who shall gather them:

38:7 Подлинно, человек ходит подобно призраку; напрасно он суетится, собирает и не знает, кому достанется то.
38:7
μέντοιγε μεντοιγε in
εἰκόνι εικων image
διαπορεύεται διαπορευομαι travel through
ἄνθρωπος ανθρωπος person; human
πλὴν πλην besides; only
μάτην ματην groundlessly; in vain
ταράσσονται ταρασσω stir up; trouble
θησαυρίζει θησαυριζω treasure; store up
καὶ και and; even
οὐ ου not
γινώσκει γινωσκω know
τίνι τις.1 who?; what?
συνάξει συναγω gather
αὐτά αυτος he; him
38:7
כִּֽי־ kˈî- כִּי that
כְ֭סָלַי ˈḵsālay כֶּסֶל loin
מָלְא֣וּ mālᵊʔˈû מלא be full
נִקְלֶ֑ה niqlˈeh קלה roast
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מְ֝תֹ֗ם ˈmᵊṯˈōm מְתֹם sound spot
בִּ bi בְּ in
בְשָׂרִֽי׃ vᵊśārˈî בָּשָׂר flesh
38:7. tantum in imagine ambulat homo tantum frustra turbatur congregat et ignorat cui dimittat ea
Surely man passeth as an image: yea, and he is disquieted in vain. He storeth up: and he knoweth not for whom he shall gather these things.
38:7. For my loins have been filled with illusions, and there is no health in my flesh.
38:7. For my loins are filled with a loathsome [disease]: and [there is] no soundness in my flesh.
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Adam Clarke: Commentary on the Bible - 1831
39:7: And now, Lord, what wait I for? - Have I any object of pursuit in life, but to regain thy favor and thine image.
Albert Barnes: Notes on the Bible - 1834
39:7: And now, Lord, what wait I for? - From the consideration of a vain world - of the fruitless efforts of man - of what so perplexed, embarrassed, and troubled him - the psalmist now turns to God, and looks to him as the source of consolation. Turning to Him, he gains more cheerful views of life. The expression "What wait I for?" means, what do I now expect or hope for; on what is my hope based; where do I find any cheerful, comforting views in regard to life? He had found none in the contemplation of the world itself, in man and his pursuits; in the course of things so shadowy and so mysterious; and he says now, that he turns to God to find comfort in his perplexities.
My hope is in thee - In thee alone. My reliance is on thee; my expectation is from thee. It is not from what I see in the world; it is not in my power of solving the mysteries which surround me; it is not that I can see the reason why these shadows are pursuing shadows so eagerly around me; it is in the God that made all, the Ruler over all, that can control all, and that can accomplish His own great purposes in connection even with these moving shadows, and that can confer on man thus vain in himself and in his pursuits that which will be valuable and permanent. The idea is, that the contemplation of a world so vain, so shadowy, so mysterious, should lead us away from all expectation of finding in that world what we need, or finding a solution of the questions which so much perplex us, up to the great God who is infinitely wise, and who can meet all the necessities of our immortal nature; and who, in his own time, can solve all these mysteries.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:7: what wait: Psa 130:5, Psa 130:6; Gen 49:18; Luk 2:25
hope: Psa 38:15, Psa 119:81, Psa 119:166; Job 13:15; Rom 15:13
Carl Friedrich Keil and Franz Delitzsch
39:7
(Heb.: 39:8-12) It is customary to begin a distinct turning-point of a discourse with ועתּה: and now, i.e., in connection with this nothingness of vanity of a life which is so full of suffering and unrest, what am I to hope, quid sperem (concerning the perfect, vid., on Ps 11:3)? The answer to this question which he himself throws out is, that Jahve is the goal of his waiting or hoping. It might appear strange that the poet is willing to make the brevity of human life a reason for being calm, and a ground of comfort. But here we have the explanation. Although not expressly assured of a future life of blessedness, his faith, even in the midst of death, lays hold on Jahve as the Living One and as the God of the living. It is just this which is so heroic in the Old Testament faith, that in the midst of the riddles of the present, and in the face of the future which is lost in dismal night, it casts itself unreservedly into the arms of God. While, however, sin is the root of all evil, the poet prays in Ps 39:9 before all else, that God would remove from him all the transgressions by which he has fully incurred his affliction; and while, given over to the consequences of his sin, he would become, not only to his own dishonour but also to the dishonour of God, a derision to the unbelieving, he prays in Ps 39:9 that God would not permit it to come to this. כּל, Ps 39:9, has Mercha, and is consequently, as in Ps 35:10, to be read with (not ŏ), since an accent can never be placed by Kametz chatûph. Concerning נבל, Ps 39:9, see on Ps 14:1. As to the rest he is silent and calm; for God is the author, viz., of his affliction (עשׂה, used just as absolutely as in Ps 22:32; Ps 37:5; 52:11, Lam 1:21). Without ceasing still to regard intently the prosperity of the ungodly, he recognises the hand of God in his affliction, and knows that he has not merited anything better. But it is permitted to him to pray that God would suffer mercy to take the place of right. נגעך is the name he gives to his affliction, as in Ps 38:12, as being a stroke (blow) of divine wrath; תּגרת ידך, as a quarrel into which God's hand has fallen with him; and by אני, with the almighty (punishing) hand of God, he contrasts himself the feeble one, to whom, if the present state of things continues, ruin is certain. In Ps 39:12 he puts his own personal experience into the form of a general maxim: when with rebukes (תּוכחות from תּוכחת, collateral form with תּוכחה, תּוכחות) Thou chastenest a man on account of iniquity (perf. conditionale), Thou makest his pleasantness (Is 53:3), i.e., his bodily beauty (Job 33:21), to melt away, moulder away (ותּמס, fut. apoc. from המסה to cause to melt, Ps 6:7), like the moth (Hos 5:12), so that it falls away, as a moth-eaten garment falls into rags. Thus do all men become mere nothing. They are sinful and perishing. The thought expressed in Ps 39:6 is here repeated as a refrain. The music again strikes in here, as there.
John Gill
39:7 And now, Lord, what wait I for?.... Look for, or expect, in this view of things? not long life, since the days of man are so short, and his age as nothing; not help from man, since he is altogether vanity; not riches and honour, since they are such poor, fading, perishing things; but the glories of another world, and the enjoyment of the Lord himself, both in this and that;
my hope is in thee; the psalmist now returns to himself, and comes to his right mind, and to a right way of judging and acting; making the Lord the object of his hope and trust, expecting all good things, grace and glory, alone from him; and this is the hope which makes not ashamed.
John Wesley
39:7 Mow Lord - Seeing this life and all its enjoyments are so vain and short. My hope - I will seek for happiness no where but in God.
Robert Jamieson, A. R. Fausset and David Brown
39:7 The interrogation makes the implied negative stronger. Though this world offers nothing to our expectation, God is worthy of all confidence.
38:838:8: Իսկ արդ՝ ո՞վ է համբերութիւն իմ թէ ո՛չ դո՛ւ Տէր կամ կա՛ր զօրութեան իմոյ՝ թէ ո՛չ ՚ի քէն[6865]։ [6865] Ոմանք.Թէ ո՛չ ՚ի քէն է։
8 Իսկ արդ, ո՞վ է իմ համբերութիւնը, եթէ ոչ դու, Տէ՛ր, կամ իմ ուժն ու կարողութիւնը քեզնից չէ՞ միթէ:
7 «Ու հիմա ի՞նչ բանի սպասեմ, ո՛վ Տէր. Իմ յոյսս դուն ես։
Իսկ արդ` ո՞վ է համբերութիւն իմ` թէ ոչ դու, Տէր, [224]կամ կար զօրութեան իմոյ` թէ ոչ ի քէն:

38:8: Իսկ արդ՝ ո՞վ է համբերութիւն իմ թէ ո՛չ դո՛ւ Տէր կամ կա՛ր զօրութեան իմոյ՝ թէ ո՛չ ՚ի քէն[6865]։
[6865] Ոմանք.Թէ ո՛չ ՚ի քէն է։
8 Իսկ արդ, ո՞վ է իմ համբերութիւնը, եթէ ոչ դու, Տէ՛ր, կամ իմ ուժն ու կարողութիւնը քեզնից չէ՞ միթէ:
7 «Ու հիմա ի՞նչ բանի սպասեմ, ո՛վ Տէր. Իմ յոյսս դուն ես։
zohrab-1805▾ eastern-1994▾ western am▾
38:738:8 И ныне чего ожидать мне, Господи? надежда моя на Тебя.
38:8 καὶ και and; even νῦν νυν now; present τίς τις.1 who?; what? ἡ ο the ὑπομονή υπομονη endurance μου μου of me; mine οὐχὶ ουχι not; not actually ὁ ο the κύριος κυριος lord; master καὶ και and; even ἡ ο the ὑπόστασίς υποστασις essence; substructure μου μου of me; mine παρὰ παρα from; by σοῦ σου of you; your ἐστιν ειμι be
38:8 נְפוּגֹ֣ותִי nᵊfûḡˈôṯî פוג grow numb וְ wᵊ וְ and נִדְכֵּ֣יתִי niḏkˈêṯî דכה crush עַד־ ʕaḏ- עַד unto מְאֹ֑ד mᵊʔˈōḏ מְאֹד might שָׁ֝אַ֗גְתִּי ˈšāʔˈaḡtî שׁאג roar מִֽ mˈi מִן from נַּהֲמַ֥ת nnahᵃmˌaṯ נְהָמָה growling לִבִּֽי׃ libbˈî לֵב heart
38:8. nunc ergo quid expecto Domine praestolatio mea tu esAnd now what is my hope? is it not the Lord? and my substance is with thee.
7. And now, Lord, what wait I for? my hope is in thee.
38:8. I have been afflicted and greatly humbled. I bellowed from the groaning of my heart.
38:8. I am feeble and sore broken: I have roared by reason of the disquietness of my heart.
And now, Lord, what wait I for? my hope [is] in thee:

38:8 И ныне чего ожидать мне, Господи? надежда моя на Тебя.
38:8
καὶ και and; even
νῦν νυν now; present
τίς τις.1 who?; what?
ο the
ὑπομονή υπομονη endurance
μου μου of me; mine
οὐχὶ ουχι not; not actually
ο the
κύριος κυριος lord; master
καὶ και and; even
ο the
ὑπόστασίς υποστασις essence; substructure
μου μου of me; mine
παρὰ παρα from; by
σοῦ σου of you; your
ἐστιν ειμι be
38:8
נְפוּגֹ֣ותִי nᵊfûḡˈôṯî פוג grow numb
וְ wᵊ וְ and
נִדְכֵּ֣יתִי niḏkˈêṯî דכה crush
עַד־ ʕaḏ- עַד unto
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
שָׁ֝אַ֗גְתִּי ˈšāʔˈaḡtî שׁאג roar
מִֽ mˈi מִן from
נַּהֲמַ֥ת nnahᵃmˌaṯ נְהָמָה growling
לִבִּֽי׃ libbˈî לֵב heart
38:8. nunc ergo quid expecto Domine praestolatio mea tu es
And now what is my hope? is it not the Lord? and my substance is with thee.
7. And now, Lord, what wait I for? my hope is in thee.
38:8. I have been afflicted and greatly humbled. I bellowed from the groaning of my heart.
38:8. I am feeble and sore broken: I have roared by reason of the disquietness of my heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Что иное, Господи, как не отвержение, я могу ожидать от Тебя при своей кончине? Я сознаю свой грех и свою виновность пред Тобою, но загладить ее не могу за скорой своей смертью, поэтому вся моя надежда на Тебя, Твою милость ко мне и снисхождение.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 And now, Lord, what wait I for? my hope is in thee. 8 Deliver me from all my transgressions: make me not the reproach of the foolish. 9 I was dumb, I opened not my mouth; because thou didst it. 10 Remove thy stroke away from me: I am consumed by the blow of thine hand. 11 When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity. Selah. 12 Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears: for I am a stranger with thee, and a sojourner, as all my fathers were. 13 O spare me, that I may recover strength, before I go hence, and be no more.
The psalmist, having meditated on the shortness and uncertainty of life, and the vanity and vexation of spirit that attend all the comforts of life, here, in these verses, turns his eyes and heart heaven-ward. When there is no solid satisfaction to be had in the creature it is to be found in God, and in communion with him; and to him we should be driven by our disappointments in the world. David here expresses,
I. His dependence on God, v. 7. Seeing all is vanity, and man himself is so, 1. He despairs of a happiness in the things of the world, and disclaims all expectations from it: "Now, Lord, what wait I for? Even nothing from the things of sense and time; I have nothing to wish for, nothing to hope for, from this earth." Note, The consideration of the vanity and frailty of human life should deaden our desires to the things of this world and lower our expectations from it. "If the world be such a thing as this, God deliver me from having, or seeking, my portion in it." We cannot reckon upon constant health and prosperity, nor upon comfort in any relation; for it is all as uncertain as our continuance here. "Though I have sometimes foolishly promised myself this and the other from the world, I am now of another mind." 2. He takes hold of happiness and satisfaction in God: My hope is in thee. Note, When creature-confidences fail, it is our comfort that we have a God to go to, a God to trust to, and we should thereby be quickened to take so much the faster hold of him by faith.
II. His submission to God, and his cheerful acquiescence in his holy will, v. 9. If our hope be in God for a happiness in the other world, we may well afford to reconcile ourselves to all the dispensations of his providence concerning us in this world: "I was dumb; I opened not my mouth in a way of complaint and murmuring." He now again recovered that serenity and sedateness of mind which were disturbed, v. 2. Whatever comforts he is deprived of, whatever crosses he is burdened with, he will be easy. "Because thou didst it; it did not come to pass by chance, but according to thy appointment." We may here see, 1. A good God doing all, and ordering all events concerning us. Of every event we may say, "This is the finger of God; it is the Lord's doing," whoever were the instruments. 2. A good man, for that reason, saying nothing against it. He is dumb, he has nothing to object, no question to ask, no dispute to raise upon it. All that God does is well done.
III. His desire towards God, and the prayers he puts up to him. Is any afflicted? let him pray, as David here,
1. For the pardoning of his sin and the preventing of his shame, v. 8. Before he prays (v. 10), Remove thy stroke from me, he prays (v. 8), "Deliver me from all my offences, from the guilt I have contracted, the punishment I have deserved, and the power of corruption by which I have been enslaved." When God forgives our sins he delivers us from them, he delivers us from them all. He pleads, Make me not a reproach to the foolish. Wicked people are foolish people; and they then show their folly most when they think to show their wit, by scoffing at God's people. When David prays that God would pardon his sins, and not make him a reproach, it is to be taken as a prayer for peace of conscience ("Lord, leave me not to the power of melancholy, which the foolish will laugh at me for"), and as a prayer for grace, that God would never leave him to himself, so far as to do any thing that might make him a reproach to bad men. Note, This is a good reason why we should both watch and pray against sin, because the credit of our profession is nearly concerned in the preservation of our integrity.
2. For the removal of his affliction, that he might speedily be eased of his present burdens (v. 10): Remove thy stroke away from me. Note, When we are under the correcting hand of God our eye must be to God himself, and not to any other, for relief. He only that inflicts the stroke can remove it; and we may then in faith, and with satisfaction, pray that our afflictions may be removed, when our sins are pardoned (Isa. xxxviii. 17), and when, as here, the affliction is sanctified and has done its work, and we are humbled under the hand of God.
(1.) He pleads the great extremity he was reduced to by his affliction, which made him the proper object of God's compassion: I am consumed by the blow of thy hand. His sickness prevailed to such a degree that his spirits failed, his strength was wasted, and his body emaciated. "The blow, or conflict, of thy hand has brought me even to the gates of death." Note, The strongest, and boldest, and best of men cannot bear up under, much less make head against, the power of God's wrath. It was not his case only, but any man will find himself an unequal match for the Almighty, v. 11. When God, at any time, contends with us, when with rebukes he corrects us, [1.] We cannot impeach the equity of his controversy, but must acknowledge that he is righteous in it; for, whenever he corrects man, it is for iniquity. Our ways and our doings procure the trouble to ourselves, and we are beaten with a rod of our own making. It is the yoke of our transgressions, though it be bound with his hand, Lam. i. 14. [2.] We cannot oppose the effects of his controversy, but he will be too hard for us. As we have nothing to move in arrest of his judgment, so we have no way of escaping the execution. God's rebukes make man's beauty to consume away like a moth; we often see, we sometimes feel, how much the body is weakened and decayed by sickness in a little time; the countenance is changed; where are the ruddy cheek and lip, the sprightly eye, the lively look, the smiling face? It is the reverse of all this that presents itself to view. What a poor thing is beauty; and what fools are those that are proud of it, or in love with it, when it will certainly, and may quickly, be consumed thus! Some make the moth to represent man, who is as easily crushed as a moth with the touch of a finger, Job iv. 19. Others make it to represent the divine rebukes, which silently and insensibly waste and consume us, as the moth does the garment. All this abundantly proves what he had said before, that surely every man is vanity, weak and helpless; so he will be found when God comes to contend with him.
(2.) He pleads the good impressions made upon him by his affliction. He hoped that the end was accomplished for which it was sent, and that therefore it would be removed in mercy; and unless an affliction has done its work, though it may be removed, it is not removed in mercy. [1.] It had set him a weeping, and he hoped God would take notice of that. When the Lord God called to mourning, he answered the call and accommodated himself to the dispensation, and therefore could, in faith, pray, Lord, hold not thy peace at my tears, v. 12. He that does not willingly afflict and grieve the children of men, much less his own children, will not hold his peace at their tears, but will either speak deliverance for them (and, if he speak, it is done) or in the mean time speak comfort to them and make them to hear joy and gladness. [2.] It had set him a praying; and afflictions are sent to stir up prayer. If they have that effect, and when we are afflicted we pray more, and pray better, than before, we may hope that God will hear our prayer and give ear to our cry; for the prayer which by his providence he gives occasion for, and which by his Spirit of grace he indites, shall not return void. [3.] It had helped to wean him from the world and to take his affections off from it. Now he began, more than ever, to look upon himself as a stranger and sojourner here, like all his fathers, not at home in this world, but travelling through it to another, to a better, and would never reckon himself at home till he came to heaven. He pleads it with God: "Lord, take cognizance of me, and of my wants and burdens, for I am a stranger here, and therefore meet with strange usage; I am slighted and oppressed as a stranger; and whence should I expect relief but from thee, from that other country to which I belong?"
3. He prays for a reprieve yet a little longer (v. 13): "O spare me, ease me, raise me up from this illness that I may recover strength both in body and mind, that I may get into a more calm and composed frame of spirit, and may be better prepared for another world, before I go hence by death, and shall be no more in this world." Some make this to be a passionate wish that God would send him help quickly or it would be too late, like that, Job x. 20, 21. But I rather take it as a pious prayer that God would continue him here till by his grace he had made him fit to go hence, and that he might finish the work of life before his life was finished. Let my soul live, and it shall praise thee.
Adam Clarke: Commentary on the Bible - 1831
39:8: Deliver one from all may transgressions - I seek the pardon of my sins; I expect it from thy mercy. Grant it, "that I be not the reproach of the foolish," (the godless and the profane), who deride my expectation, and say no such blessings can be had. Let them know, by thy saving me, that there is a God who heareth prayer, and giveth his Holy Spirit to all them that ask him.
Albert Barnes: Notes on the Bible - 1834
39:8: Deliver me from all my transgressions - Recognising, as in Psa 38:3-5, his sins as the source of all his troubles and sorrows. If his transgressions were forgiven, he felt assured that his trouble would be removed. His first petition, therefore, is, that his sins might be pardoned, with the implied conscious assurance that then it would be consistent and proper for God to remove his calamity, and deliver him from the evils which had come upon him.
Make me not the reproach of the foolish - Of the wicked; of those who are foolish, because they are wicked. See the notes at Psa 14:1. The prayer here is, that God would not suffer him to become an object of reproach to wicked and foolish men; that is, as the passage implies, that God would not so continue to treat him as if he were a sinner as to justify to themselves their reproaches of him as a wicked man. In other words, he prays that God would forgive his sin, and would withdraw his hand of affliction, so that even the wicked might see that he was not angry with him, but that he was an object of the divine favor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:8: Deliver: Psa 25:11, Psa 25:18, Psa 51:7-10, Psa 51:14, Psa 65:3, Psa 130:8; Mic 7:19; Mat 1:21; Tit 2:14
make: Psa 35:21, Psa 44:13, Psa 57:3, Psa 79:4, Psa 119:39; Sa2 16:7, Sa2 16:8; Joe 2:17, Joe 2:19; Rom 2:23, Rom 2:24
Geneva 1599
39:8 Deliver me from all my transgressions: make me not the reproach of the (f) foolish.
(f) Do not make me a laughing stock to the wicked, wrap me up with the wicked when they are put to shame.
John Gill
39:8 Deliver me from all my transgressions,.... Which were the cause and occasion of all his distresses, inward and outward; and the deliverance prayed for includes a freedom from the dominion of sin, which is by the power of efficacious grace; and from the guilt of sin, which is by the application of the blood of Christ; and from obligation to punishment for it, or deliverance from wrath to come, which is through Christ's being made a curse, and enduring wrath in the room and stead of his people; and from the very being of sin, which, though it cannot be expected in this life, is desirable: and the psalmist prays that he might be delivered from "all" his transgressions; knowing: that if one of them was left to have dominion over him, or the guilt of it to lie upon him, and he be obliged to undergo due punishment for it, he must be for ever miserable;
make me not the reproach of the foolish; of a Nabal; meaning not any particular person; as Esau, according to Jarchi; or Absalom, as others; but every foolish man, that is, a wicked man; such who deny the being and providence of God, make a mock at sin, and scoff at the saints: and the sense of the psalmist is, that the Lord would keep him from sinning, and deliver him out of all his afflictions, on account of which he was reproached by wicked men.
Robert Jamieson, A. R. Fausset and David Brown
39:8 Patiently submissive, he prays for the removal of his chastisement, and that he may not be a reproach.
38:938:9: Յամենայն անօրէնութենէ իմմէ փրկեցեր զիս, նախատինս անզգամաց արարեր զիս։
9 Բոլոր յանցանքներիցս փրկեցիր եւ անզգամների համար նախատինք դարձրիր ինձ:
8 Փրկէ զիս իմ բոլոր յանցանքներէս, Զիս յիմարներուն նախատինքին առարկայ մի՛ ըներ։
Յամենայն անօրէնութենէ իմմէ [225]փրկեցեր զիս, եւ նախատինս անզգամաց [226]արարեր զիս:

38:9: Յամենայն անօրէնութենէ իմմէ փրկեցեր զիս, նախատինս անզգամաց արարեր զիս։
9 Բոլոր յանցանքներիցս փրկեցիր եւ անզգամների համար նախատինք դարձրիր ինձ:
8 Փրկէ զիս իմ բոլոր յանցանքներէս, Զիս յիմարներուն նախատինքին առարկայ մի՛ ըներ։
zohrab-1805▾ eastern-1994▾ western am▾
38:838:9 От всех беззаконий моих избавь меня, не предавай меня на поругание безумному.
38:9 ἀπὸ απο from; away πασῶν πας all; every τῶν ο the ἀνομιῶν ανομια lawlessness μου μου of me; mine ῥῦσαί ρυομαι rescue με με me ὄνειδος ονειδος disgrace ἄφρονι αφρων senseless ἔδωκάς διδωμι give; deposit με με me
38:9 אֲֽדֹנָי ʔˈᵃḏōnāy אֲדֹנָי Lord נֶגְדְּךָ֥ neḡdᵊḵˌā נֶגֶד counterpart כָל־ ḵol- כֹּל whole תַּאֲוָתִ֑י taʔᵃwāṯˈî תַּאֲוָה desire וְ֝ ˈw וְ and אַנְחָתִ֗י ʔanḥāṯˈî אֲנָחָה sigh מִמְּךָ֥ mimmᵊḵˌā מִן from לֹא־ lō- לֹא not נִסְתָּֽרָה׃ nistˈārā סתר hide
38:9. ab omnibus iniquitatibus meis libera me obprobrium stulto ne ponas meDeliver thou me from all my iniquities: thou hast made me a reproach to the fool.
8. Deliver me from all my transgressions: make me not the reproach of the foolish.
38:9. O Lord, all my desire is before you, and my groaning before you has not been hidden.
38:9. Lord, all my desire [is] before thee; and my groaning is not hid from thee.
Deliver me from all my transgressions: make me not the reproach of the foolish:

38:9 От всех беззаконий моих избавь меня, не предавай меня на поругание безумному.
38:9
ἀπὸ απο from; away
πασῶν πας all; every
τῶν ο the
ἀνομιῶν ανομια lawlessness
μου μου of me; mine
ῥῦσαί ρυομαι rescue
με με me
ὄνειδος ονειδος disgrace
ἄφρονι αφρων senseless
ἔδωκάς διδωμι give; deposit
με με me
38:9
אֲֽדֹנָי ʔˈᵃḏōnāy אֲדֹנָי Lord
נֶגְדְּךָ֥ neḡdᵊḵˌā נֶגֶד counterpart
כָל־ ḵol- כֹּל whole
תַּאֲוָתִ֑י taʔᵃwāṯˈî תַּאֲוָה desire
וְ֝ ˈw וְ and
אַנְחָתִ֗י ʔanḥāṯˈî אֲנָחָה sigh
מִמְּךָ֥ mimmᵊḵˌā מִן from
לֹא־ lō- לֹא not
נִסְתָּֽרָה׃ nistˈārā סתר hide
38:9. ab omnibus iniquitatibus meis libera me obprobrium stulto ne ponas me
Deliver thou me from all my iniquities: thou hast made me a reproach to the fool.
8. Deliver me from all my transgressions: make me not the reproach of the foolish.
38:9. O Lord, all my desire is before you, and my groaning before you has not been hidden.
38:9. Lord, all my desire [is] before thee; and my groaning is not hid from thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Прости мне мои беззакония, очисти от них и не дай нечестивому ("безумному") торжествовать надо мною.
Albert Barnes: Notes on the Bible - 1834
39:9: I was dumb - See the notes at Psa 39:2. Compare Isa 53:7. The meaning here is, that he did not open his mouth to complain; he did not speak of God as if he had dealt unkindly or unjustly with him.
I opened not my mouth - I kept entire silence. This would be better rendered, "I am dumb; I will not open my mouth." The meaning is, not that he had been formerly silent and uncomplaining, but that he was now silenced, or that his mind was now calm, and that he acquiesced in the dealings of Divine Providence. The state of mind here, if should be further observed, is not that which is described in Psa 39:2. There he represents himself as mute, or as restraining himself from uttering what was in his mind, because he felt that it would do harm, by encouraging the wicked in their views of God and of his government; here he says that he was now silenced - he acquiesced - he had no disposition to say anything against the government of God. He was mute, not by putting a restraint on himself, but because he had nothing to say.
Because thou didst it - thou hast done that which was so mysterious to me; that about which I was so much disposed to complain; that which has overwhelmed me with affliction and sorrow. It is now, to my mind, a sufficient reason for silencing all my complains, and producing entire acquiescence, that it has been done by thee. That fact is to me sufficient proof that it is right, and wise, and good; that fact makes my mind calm. "The best proof that anything is right and best is that it is done by God." The most perfect calmness and peace in trouble is produced, not when we rely on our own reasonings, or when we attempt to comprehend and explain a mystery, but when we direct our thoughts simply to the fact that "God has done it." This is the highest reason that can be presented to the human mind, that what is done is right; this raises the mind above the mysteriousness of what is done, and makes it plain that it should be done; this leaves the reasons why it is done, where they should be left, with God. This consideration will calm down the feelings when nothing else would do it, and dispose the mind, even under the deepest trials, to acquiescence and peace. I saw this verse engraved, with great appropriateness, on a beautiful marble monument that had been erected over a grave where lay three children that had been suddenly cut down by the scarlet fever. What could be more suitable in such a trial than such a text? What could more strikingly express the true feelings of Christian piety - the calm submission of redeemed souls - than the disposition of parents, thus bereaved, to record such a sentiment over the grave of their children?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:9: Psa 38:13; Lev 10:3; Sa1 3:18; Sa2 16:10; Job 1:21, Job 2:10, Job 40:4, Job 40:5; Dan 4:35
Geneva 1599
39:9 I was dumb, I opened not my mouth; because (g) thou didst [it].
(g) Seeing my troubles came from your providence, I ought to have endured them patiently.
John Gill
39:9 I was dumb, I opened not my mouth,.... This refers either to his former silence, before he broke it, Ps 39:1, or to what he after that came into again, when he had seen the folly of his impatience, the frailty of his life, the vanity of man, and all human affairs, and had been directed to place his hope and confidence in the Lord, Ps 39:5; or to the present frame of his mind, and his future conduct, he had resolved upon; and may be rendered, "I am dumb"; or "will be dumb, and will not open my mouth" (e); that is, not in a complaining and murmuring way against the Lord, but be still, and know or own that he is God;
because thou didst it; not "because thou hast made me", as Austin reads the, words, and as the Arabic version renders them, "because thou hast created me"; though the consideration of God being a Creator lays his creatures under obligation as to serve him, so to be silent under his afflicting hand upon them; but the sense is, that the psalmist was determined to be patient and quiet under his affliction, because God was the author of it; for though he is not the author of the evil of sin, yet of the evil of affliction; see Amos 3:6; and it is a quieting consideration to a child of God under it, that it comes from God, who is a sovereign Being, and does what he pleases; and does all things well and wisely, in truth and faithfulness, and in mercy and loving kindness: this some refer to the rebellion of Absalom, and the cursing of Shimei, 2Kings 12:11; or it may refer to the death of his child, 2Kings 12:22; or rather to some sore affliction upon himself; since it follows,
(e) "non aperiam", Pagninus, Montanus, Piscator, Gejerus; so Ainsworth.
38:1038:10: Խուլ եղէ եւ ո՛չ բացի զբերան իմ, զի դու արարեր[6866]։ [6866] Ոմանք.Լուռ եղէ, եւ ո՛չ բացի։
10 Ես խուլ եղայ եւ չբացեցի բերանն իմ, քանզի դու էիր գործում:
9 Մունջ եղայ ու բերանս չբացի, Վասն զի դուն ըրիր։
Լուռ եղէ եւ ոչ բացի զբերան իմ, զի դու արարեր:

38:10: Խուլ եղէ եւ ո՛չ բացի զբերան իմ, զի դու արարեր[6866]։
[6866] Ոմանք.Լուռ եղէ, եւ ո՛չ բացի։
10 Ես խուլ եղայ եւ չբացեցի բերանն իմ, քանզի դու էիր գործում:
9 Մունջ եղայ ու բերանս չբացի, Վասն զի դուն ըրիր։
zohrab-1805▾ eastern-1994▾ western am▾
38:938:10 Я стал нем, не открываю уст моих; потому что Ты соделал это.
38:10 ἐκωφώθην κωφαω and; even οὐκ ου not ἤνοιξα ανοιγω open up τὸ ο the στόμα στομα mouth; edge μου μου of me; mine ὅτι οτι since; that σὺ συ you εἶ ειμι be ὁ ο the ποιήσας ποιεω do; make με με me
38:10 לִבִּ֣י libbˈî לֵב heart סְ֭חַרְחַר ˈsḥarḥar סחר go about עֲזָבַ֣נִי ʕᵃzāvˈanî עזב leave כֹחִ֑י ḵōḥˈî כֹּחַ strength וְֽ wᵊˈ וְ and אֹור־ ʔôr- אֹור light עֵינַ֥י ʕênˌay עַיִן eye גַּם־ gam- גַּם even הֵ֝֗ם ˈhˈēm הֵם they אֵ֣ין ʔˈên אַיִן [NEG] אִתִּֽי׃ ʔittˈî אֵת together with
38:10. obmutui non aperiam os meum quia tu fecistiI was dumb, and I opened not my mouth, because thou hast done it.
9. I was dumb, I opened not my mouth; because thou didst it.
38:10. My heart has been disturbed. My strength has abandoned me, and the light of my eyes has abandoned me, and it is not with me.
38:10. My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me.
I was dumb, I opened not my mouth; because thou didst:

38:10 Я стал нем, не открываю уст моих; потому что Ты соделал это.
38:10
ἐκωφώθην κωφαω and; even
οὐκ ου not
ἤνοιξα ανοιγω open up
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
ὅτι οτι since; that
σὺ συ you
εἶ ειμι be
ο the
ποιήσας ποιεω do; make
με με me
38:10
לִבִּ֣י libbˈî לֵב heart
סְ֭חַרְחַר ˈsḥarḥar סחר go about
עֲזָבַ֣נִי ʕᵃzāvˈanî עזב leave
כֹחִ֑י ḵōḥˈî כֹּחַ strength
וְֽ wᵊˈ וְ and
אֹור־ ʔôr- אֹור light
עֵינַ֥י ʕênˌay עַיִן eye
גַּם־ gam- גַּם even
הֵ֝֗ם ˈhˈēm הֵם they
אֵ֣ין ʔˈên אַיִן [NEG]
אִתִּֽי׃ ʔittˈî אֵת together with
38:10. obmutui non aperiam os meum quia tu fecisti
I was dumb, and I opened not my mouth, because thou hast done it.
9. I was dumb, I opened not my mouth; because thou didst it.
38:10. My heart has been disturbed. My strength has abandoned me, and the light of my eyes has abandoned me, and it is not with me.
38:10. My heart panteth, 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▾ catholic_pdv▾ kjv_1900▾
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
10-11. Давид изображает свою полную покорность воле Бога и посланным ему страданиям.
Adam Clarke: Commentary on the Bible - 1831
39:10: Remove thy stroke away from me - This seems to be a figure taken from gladiators, or persons contending in single combat. One is wounded so as to be able to maintain the fight no longer: he therefore gives in, and prays his adversary to spare his life. I am conquered; I can hold the contest no longer: thou art too powerful for me. He cries what our ancestors used to term craven; the word spoken by him who was conquered in the battle ordeal, or trial by combat.
Albert Barnes: Notes on the Bible - 1834
39:10: Remove thy stroke away from me - And yet this calm submission, as expressed in Psa 39:9, does not take away the desire that the hand of God may be removed, and that the suffering that is brought upon us may cease. Perfect submission is not inconsistent with the prayer that, if it be the will of God, the calamity may be removed: Luk 22:42. On the word here rendered "stroke" - נגע nega‛ - see the notes at Psa 38:11. It is equivalent here to chastisement, or judgment. It refers to the trial which he was then enduring, whatever it was, which had given occasion to the feelings that he says Psa 39:1-2 he had felt bound to suppress when in the presence of the wicked, but in reference to which he had learned entirely to acquiesce Psa 39:9. From that trial itself he now prays that he may be delivered.
I am consumed - I am wasting away. I cannot long bear up under it. I must sink down to the grave if it is not removed. See Psa 39:13.
By the blow of thine hand - Margin, as in Hebrew: "conflict." That is, the blow which God brings on anyone when he has, as it were, a "strife" or a "conflict" with him. It is designed here to express his affliction, as if God had "struck" him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:10: Remove: Psa 25:16, Psa 25:17; Sa1 6:5; Job 9:34, Job 13:21
I am consumed: Psa 38:3, Psa 38:4
blow: Heb. conflict, Job 40:8
John Gill
39:10 Remove thy stroke away from me,.... The psalmist still considers his affliction as coming from the hand of God, as his stroke upon him, and which lay as a heavy burden on him, and which God only could remove; and to him he applies for the removal of it, who is to be sought unto by his people to do such things for them; nor is such an application any ways contrary to that silence and patience before expressed;
I am consumed by the blow of thine hand; meaning either that his flesh was consumed by his affliction, which came from the hand of God, or he should be consumed if he did not remove it: he could not bear up under it, but must sink and die; if he continued to strive and contend with him, his spirit would fail before him, and the soul that he had made; and therefore he entreats he would remember he was but dust, and remove his hand from him; for this is a reason enforcing the preceding petition.
John Wesley
39:10 Remove - Take off the judgment which thou hast inflicted upon me. I am - Help me before I am utterly lost.
38:1138:11: ՚Ի բա՛ց արա յինէն զտանջանս իմ, զի ՚ի զօրութենէ ձեռին քոյ ես պակասեցայ։
11 Հեռացրո՛ւ ինձնից իմ տանջանքները, որովհետեւ քո ձեռքի զօրութիւնից հիւծուեցի ես:
10 Քու հարուածդ հեռացո՛ւր ինձմէ. Ձեռքիդ զարնելովը ես կորսուեցայ։
Ի բաց արա յինէն զտանջանս իմ, զի ի զօրութենէ ձեռին քո ես պակասեցայ:

38:11: ՚Ի բա՛ց արա յինէն զտանջանս իմ, զի ՚ի զօրութենէ ձեռին քոյ ես պակասեցայ։
11 Հեռացրո՛ւ ինձնից իմ տանջանքները, որովհետեւ քո ձեռքի զօրութիւնից հիւծուեցի ես:
10 Քու հարուածդ հեռացո՛ւր ինձմէ. Ձեռքիդ զարնելովը ես կորսուեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
38:1038:11 Отклони от меня удары Твои; я исчезаю от поражающей руки Твоей.
38:11 ἀπόστησον αφιστημι distance; keep distance ἀπ᾿ απο from; away ἐμοῦ εμου my τὰς ο the μάστιγάς μαστιξ scourge σου σου of you; your ἀπὸ απο from; away τῆς ο the ἰσχύος ισχυς force τῆς ο the χειρός χειρ hand σου σου of you; your ἐγὼ εγω I ἐξέλιπον εκλειπω leave off; cease
38:11 אֹֽהֲבַ֨י׀ ʔˈōhᵃvˌay אהב love וְ wᵊ וְ and רֵעַ֗י rēʕˈay רֵעַ fellow מִ mi מִן from נֶּ֣גֶד nnˈeḡeḏ נֶגֶד counterpart נִגְעִ֣י niḡʕˈî נֶגַע stroke יַעֲמֹ֑דוּ yaʕᵃmˈōḏû עמד stand וּ֝ ˈû וְ and קְרֹובַ֗י qᵊrôvˈay קָרֹוב near מֵ mē מִן from רָחֹ֥ק rāḥˌōq רָחֹוק remote עָמָֽדוּ׃ ʕāmˈāḏû עמד stand
38:11. tolle a me plagas tuasRemove thy scourges from me. The strength of thy hand hath made me faint in rebukes:
10. Remove thy stroke away from me: I am consumed by the blow of thine hand.
38:11. My friends and my neighbors have drawn near and stood against me. And those who were next to me stood far apart. And those who sought my soul used violence.
38:11. My lovers and my friends stand aloof from my sore; and my kinsmen stand afar off.
Remove thy stroke away from me: I am consumed by the blow of thine hand:

38:11 Отклони от меня удары Твои; я исчезаю от поражающей руки Твоей.
38:11
ἀπόστησον αφιστημι distance; keep distance
ἀπ᾿ απο from; away
ἐμοῦ εμου my
τὰς ο the
μάστιγάς μαστιξ scourge
σου σου of you; your
ἀπὸ απο from; away
τῆς ο the
ἰσχύος ισχυς force
τῆς ο the
χειρός χειρ hand
σου σου of you; your
ἐγὼ εγω I
ἐξέλιπον εκλειπω leave off; cease
38:11
אֹֽהֲבַ֨י׀ ʔˈōhᵃvˌay אהב love
וְ wᵊ וְ and
רֵעַ֗י rēʕˈay רֵעַ fellow
מִ mi מִן from
נֶּ֣גֶד nnˈeḡeḏ נֶגֶד counterpart
נִגְעִ֣י niḡʕˈî נֶגַע stroke
יַעֲמֹ֑דוּ yaʕᵃmˈōḏû עמד stand
וּ֝ ˈû וְ and
קְרֹובַ֗י qᵊrôvˈay קָרֹוב near
מֵ מִן from
רָחֹ֥ק rāḥˌōq רָחֹוק remote
עָמָֽדוּ׃ ʕāmˈāḏû עמד stand
38:11. tolle a me plagas tuas
Remove thy scourges from me. The strength of thy hand hath made me faint in rebukes:
10. Remove thy stroke away from me: I am consumed by the blow of thine hand.
38:11. My friends and my neighbors have drawn near and stood against me. And those who were next to me stood far apart. And those who sought my soul used violence.
38:11. My lovers and my friends stand aloof from my sore; and my kinsmen stand afar off.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
39:11: When thou with rebukes dost correct man - תוכחות tochachoth signifies a vindication of proceedings in a court of law, a legal defense. When God comes to maintain the credit and authority of his law against a sinner, he "causes his beauty to consume away:" a metaphor taken from the case of a culprit, who, by the arguments of counsel, and the unimpeachable evidence of witnesses, has the facts all proved against him, grows pale, looks terrified; his fortitude forsakes him, and he faints in court.
Surely every man is vanity - He is incapable of resistance; he falls before his Maker; and none can deliver him but his Sovereign and Judge, against whom he has offended.
Selah - This is a true saying, an everlasting truth.
Albert Barnes: Notes on the Bible - 1834
39:11: When thou with rebukes - The word here rendered "rebukes" means properly:
(a) proof or demonstration;
(b) confutation or contradiction;
(c) reproof or admonition by words;
(d) reproof by correction or punishment.
This is the meaning here. The idea of the psalmist is, that God, by punishment or calamity, expresses his sense of the evil of human conduct; and that, under such an expression of it, man, being unable to sustain it, melts away or is destroyed.
Dost correct man for iniquity - Dost punish man for his sin; or dost express thy sense of the evil of sin by the calamities which are brought upon him.
Thou makest his beauty - Margin: "That which is to be desired in him." The Hebrew means "desired, delighted in;" then, something desirable, pleasant; a delight. Its meaning is not confined to "beauty." It refers to anything that is to man an object of desire or delight - strength, beauty, possessions, life itself. All are made to fade away before the expressions of the divine displeasure.
To consume away like a moth - Not as a moth is consumed, but as a moth consumes or destroys valuable objects, such as clothing. See the notes at Job 4:19. The beauty, the vigor, the strength of man is marred and destroyed, as the texture of cloth is by the moth.
Surely every man is vanity - That is, he is seen to be vanity - to have no strength, no permanency - by the ease with which God takes away all on which he had prided himself. See the notes at Psa 39:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:11: When: Psa 38:1-8, Psa 90:7-10; Co1 5:5, Co1 11:30-32; Heb 12:6; Rev 3:19
his beauty: etc. Heb. that which is to be desired in him to melt away, Psa 102:10, Psa 102:11; Job 4:19, Job 13:28, Job 30:30; Isa 50:9; Hos 5:12
surely: Psa 39:5
Geneva 1599
39:11 When thou with rebukes dost correct man for iniquity, thou (h) makest his (i) beauty to consume away like a moth: surely every man [is] vanity. Selah.
(h) Though your open plagues do not light on them forever, yet your secret curse continually frets them.
(i) The word signifies all that he desires, as health, force, strength, beauty, and in whatever he has delight, so that the rod of God takes away all that is desired in this world.
John Gill
39:11 When thou with rebukes dost correct man for iniquity,.... The psalmist illustrates his own case, before suggested, by the common case and condition of men, when God corrects them; which he has a right to do, as the Father of spirits, and which he does with rebukes; sometimes with rebukes of wrath, with furious rebukes, rebukes in flames of fire, as the men of the world; and sometimes with rebukes of love, the chastenings of a father, as his own dear children; and always for iniquity, whether one or another; and not the iniquity of Adam is here meant, but personal iniquity: and correction for it is to be understood of some bodily affliction, as the effect of it shows;
thou makest his beauty to consume away like a moth; that is, secretly, suddenly, and at once; as a moth eats a garment, and takes off the beauty of it; or as easily as a moth is crushed between a man's fingers; so the Targum;
"he melts away as a moth, whose body is broken:''
the Vulgate Latin, Septuagint, Ethiopic, and Arabic versions, and so the metaphrase of Apollinarius, read, as a spider which destroys itself. The word rendered "beauty" takes in all that is desirable in man; as his flesh, his strength, his comeliness, his pleasantness of countenance, &c. all which are quickly destroyed by a distemper of the body seizing on it; wherefore the psalmist makes and confirms the conclusion he had made before:
surely every man is vanity; See Gill on Ps 39:5;
Selah; on this word; see Gill on Ps 3:2.
John Wesley
39:11 Beauty - His comeliness and all his excellencies or felicities. Moth - As a moth consumeth a garment, to which God compares himself and his judgments, secretly and insensibly consuming a people, Is 51:8.
Robert Jamieson, A. R. Fausset and David Brown
39:11 From his own case, he argues to that of all, that the destruction of man's enjoyments is ascribable to sin.
38:1238:12: Կշտամբութեամբ վասն մեղաց խրատեցեր զմարդ, մաշեցեր որպէս սարդիոստայն զանձն նորա. սակայն ընդունա՛յն է ամենայն մարդ։ Հանգիստ։
12 Մեղքերի համար կշտամբելով՝ խրատեցիր դու մարդուն, սարդոստայնի պէս մաշեցիր նրան, բայց սուտ է ամէն մարդ: Հանգիստ:
11 Անօրէնութեան համար յանդիմանութիւններով կը խրատես մարդը, Ցեցի մը պէս կը մաշեցնես անոր ցանկալի բաները. Իրաւ ամէն մարդ ունայնութիւն է։ (Սէլա։)
Կշտամբութեամբ վասն մեղաց խրատեցեր զմարդ, մաշեցեր որպէս [227]սարդիոստայն զանձն`` նորա. սակայն ընդունայն է ամենայն մարդ: Հանգիստ:

38:12: Կշտամբութեամբ վասն մեղաց խրատեցեր զմարդ, մաշեցեր որպէս սարդիոստայն զանձն նորա. սակայն ընդունա՛յն է ամենայն մարդ։ Հանգիստ։
12 Մեղքերի համար կշտամբելով՝ խրատեցիր դու մարդուն, սարդոստայնի պէս մաշեցիր նրան, բայց սուտ է ամէն մարդ: Հանգիստ:
11 Անօրէնութեան համար յանդիմանութիւններով կը խրատես մարդը, Ցեցի մը պէս կը մաշեցնես անոր ցանկալի բաները. Իրաւ ամէն մարդ ունայնութիւն է։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
38:1138:12 Если Ты обличениями будешь наказывать человека за преступления, то рассыплется, как от моли, краса его. Так, суетен всякий человек!
38:12 ἐν εν in ἐλεγμοῖς ελεγμος refuting; reproving ὑπὲρ υπερ over; for ἀνομίας ανομια lawlessness ἐπαίδευσας παιδευω discipline ἄνθρωπον ανθρωπος person; human καὶ και and; even ἐξέτηξας εκτηκω as; how ἀράχνην αραχνη the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him πλὴν πλην besides; only μάτην ματην groundlessly; in vain ταράσσεται ταρασσω stir up; trouble πᾶς πας all; every ἄνθρωπος ανθρωπος person; human διάψαλμα διαψαλμα interlude; rest
38:12 וַ wa וְ and יְנַקְשׁ֤וּ׀ yᵊnaqšˈû נקשׁ ensnare מְבַקְשֵׁ֬י mᵊvaqšˈê בקשׁ seek נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul וְ wᵊ וְ and דֹרְשֵׁ֣י ḏōrᵊšˈê דרשׁ inquire רָ֭עָתִי ˈrāʕāṯî רָעָה evil דִּבְּר֣וּ dibbᵊrˈû דבר speak הַוֹּ֑ות hawwˈôṯ הַוָּה destruction וּ֝ ˈû וְ and מִרְמֹ֗ות mirmˈôṯ מִרְמָה deceit כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֥ום yyˌôm יֹום day יֶהְגּֽוּ׃ yehgˈû הגה mutter
38:12. a contentione manus tuae ego consumptus sum in increpationibus pro iniquitate corripuisti virum et posuisti quasi tineam desiderabilia eius verumtamen vanitas omnis homo semperThou hast corrected man for iniquity. And thou hast made his soul to waste away like a spider: surely in vain is any man disquieted.
11. When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity.
38:12. And those who sought evil accusations against me were speaking emptiness. And they practiced deceitfulness all day long.
38:12. 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.
When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man [is] vanity. Selah:

38:12 Если Ты обличениями будешь наказывать человека за преступления, то рассыплется, как от моли, краса его. Так, суетен всякий человек!
38:12
ἐν εν in
ἐλεγμοῖς ελεγμος refuting; reproving
ὑπὲρ υπερ over; for
ἀνομίας ανομια lawlessness
ἐπαίδευσας παιδευω discipline
ἄνθρωπον ανθρωπος person; human
καὶ και and; even
ἐξέτηξας εκτηκω as; how
ἀράχνην αραχνη the
ψυχὴν ψυχη soul
αὐτοῦ αυτος he; him
πλὴν πλην besides; only
μάτην ματην groundlessly; in vain
ταράσσεται ταρασσω stir up; trouble
πᾶς πας all; every
ἄνθρωπος ανθρωπος person; human
διάψαλμα διαψαλμα interlude; rest
38:12
וַ wa וְ and
יְנַקְשׁ֤וּ׀ yᵊnaqšˈû נקשׁ ensnare
מְבַקְשֵׁ֬י mᵊvaqšˈê בקשׁ seek
נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul
וְ wᵊ וְ and
דֹרְשֵׁ֣י ḏōrᵊšˈê דרשׁ inquire
רָ֭עָתִי ˈrāʕāṯî רָעָה evil
דִּבְּר֣וּ dibbᵊrˈû דבר speak
הַוֹּ֑ות hawwˈôṯ הַוָּה destruction
וּ֝ ˈû וְ and
מִרְמֹ֗ות mirmˈôṯ מִרְמָה deceit
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
יֶהְגּֽוּ׃ yehgˈû הגה mutter
38:12. a contentione manus tuae ego consumptus sum in increpationibus pro iniquitate corripuisti virum et posuisti quasi tineam desiderabilia eius verumtamen vanitas omnis homo semper
Thou hast corrected man for iniquity. And thou hast made his soul to waste away like a spider: surely in vain is any man disquieted.
11. When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity.
38:12. And those who sought evil accusations against me were speaking emptiness. And they practiced deceitfulness all day long.
38:12. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. "Краса человека рассыплется от обличений Бога". Под обличениями Бога разумеются не одни обличения словом, но и насланием на человека соответственно его грехам внешних наказаний. Человек же пред Богом грешит постоянно и своим поведением способен вызывать Его сильный гнев. Если бы Бог относился к человеку только как его строгий Судья, то никто из людей не устоял бы пред Его правдой и все должны бы погибнуть.
Adam Clarke: Commentary on the Bible - 1831
39:12: Hear my prayer - Therefore, O Lord, show that mercy upon me which I so much need, and without which I must perish everlastingly.
I am a stranger with thee - I have not made this earth my home; I have not trusted in any arm but thine. Though I have sinned, I have never denied thee, and never cast thy words behind my back. I knew that here I had no continuing city. Like my fathers, I looked for a city that has permanent foundations, in a better state of being.
Albert Barnes: Notes on the Bible - 1834
39:12: Hear my prayer, O Lord, and give ear unto my cry - That is, in view of my affliction and my sins; in view, also, of the perplexing questions which have agitated my bosom; the troublous thoughts which passed through my soul, which I did not dare to express before man Psa 39:1-2, but which I have now expressed before thee.
Hold not thy peace - Be not silent. Do not refuse to answer me; to speak peace to me.
At my tears - Or rather, at my weeping; as if God heard the voice of his weeping. Weeping, if uncomplaining, is of the nature of prayer, for God regards the sorrows of the soul as he sees them. The weeping penitent, the weeping sufferer, is one on whom we may suppose God looks with compassion, even though the sorrows of the soul do not find "words" to give utterance to them. Compare the notes at Job 16:20. See also Rom 8:26,
For I am a stranger - The word used - גר gê r - means properly a sojourner; a foreigner; a man living out of his own country: Gen 15:13; Exo 2:22. It refers to a man who has no permanent home in the place or country where he now is; and it is used here as implying that, in the estimation of the psalmist himself, he had no permanent abode on earth. He was in a strange or foreign land. He was passing to a permanent home; and he prays that God would be merciful to him as to a man who has no home - no permanent abiding place - on earth. Compare the notes at Heb 11:13; notes at Pe1 2:11.
And a sojourner - This word has substantially the same signification. It denotes one living in another country, without the rights of a citizen.
As all my fathers were - All my ancestors. The allusion is doubtless derived from the fact that the patriarchs Abraham, Isaac, and Jacob thus lived as men who had no permanent home here - who had no possession of soil in the countries where they sojourned - and whose whole life, therefore, was an illustration of the fact that they were "on a journey" - a journey to another world. Ch1 29:15 - "for we are strangers before thee, and sojourners, as were all our fathers; our days on the earth are as a shadow, and there is none abiding." Compare the notes at Heb 11:13-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:12: hold: Psa 56:8, Psa 116:3; Sa2 16:12 *marg. Kg2 20:5; Job 16:20; Heb 5:7
for I am: Psa 119:19, Psa 119:54; Lev 25:23; Ch1 29:15; Co2 5:6; Heb 11:13; Pe1 1:17, Pe1 2:11
as all: Gen 47:9
Carl Friedrich Keil and Franz Delitzsch
39:12
(Heb.: 39:13-14) Finally, the poet renews the prayer for an alleviation of his sufferings, basing it upon the shortness of the earthly pilgrimage. The urgent שׁמעה is here fuller toned, being שׁמעה.
(Note: So Heidenheim and Baer, following Abulwald, Efodi, and Mose ha-Nakdan. The Masoretic observation לית קמץ חטף, "only here with Kametzchateph," is found appended in codices. This Chatephkametz is euphonic, as in לקחה, Gen 2:23, and in many other instances that are obliterated in our editions, vid., Abulwald, חרקמה ס, p. 198, where even מטּהרו = מטּהרו, Ps 89:45, is cited among these examples (Ges. 10, 2 rem.).)
Side by side with the language of prayer, tears even appear here as prayer that is intelligible to God; for when the gates of prayer seem to be closed, the gates of tears still remain unclosed (שׁערי דמעות לא ננעלו), B. Berachoth 32b. As a reason for his being heard, David appeals to the instability and finite character of this earthly life in language which we also hear from his own lips in 1Chron 29:15. גּר is the stranger who travels about and sojourns as a guest in a country that is not his native land; תּושׁב is a sojourner, or one enjoying the protection of the laws, who, without possessing any hereditary title, has settled down there, and to whom a settlement is allotted by sufferance. The earth is God's; that which may be said of the Holy Land (Lev 25:23) may be said of the whole earth; man has no right upon it, he only remains there so long as God permits him. כּכל־אבותי glances back even to the patriarchs (Gen 47:9, cf. Ps 23:4). Israel is, it is true, at the present time in possession of a fixed dwelling-place, but only as the gift of his God, and for each individual it is only during his life, which is but a handbreadth long. May Jahve, then - so David prays - turn away His look of wrath from him, in order that he may shine forth, become cheerful or clear up, before he goes hence and it is too late. השׁע is imper. apoc. Hiph. for השׁעה (in the signification of Kal), and ought, according to the form הרב, properly to be השׁע; it is, however, pointed just like the imper. Hiph. of שׁעע in Is 6:10, without any necessity for explaining it as meaning obline (oculos tuos) = connive (Abulwald), which would be an expression unworthy of God. It is on the contrary to be rendered: look away from me; on which compare Job 7:19; Job 14:6; on אבליגה cf. ib. Job 10:20; Job 9:27; on אלך בּטרם, ib.Job 10:21; on ואיננּי, ib. Job 7:8, Job 7:21. The close of the Psalm, consequently, is re-echoed in many ways in the Book of Job The Book of Job is occupied with the same riddle as that with which this Psalm is occupied. But in the solution of it, it advances a step further. David does not know how to disassociate in his mind sin and suffering, and wrath and suffering. The Book of Job, on the contrary, thinks of suffering and love together; and in the truth that suffering also, even though it be unto death, must serve the highest interests of those who love God, it possesses a satisfactory solution.
John Gill
39:12 Hear my prayer, O Lord,.... Which was, that he would remove the affliction from him that lay so hard and heavy upon him;
and give ear unto my cry; which shows the distress he was in, and the vehemency with which he put up his petition to the Lord;
hold not thy peace at my tears; which were shed in great plenty, through the violence of the affliction, and in his fervent prayers to God; see Heb 5:7;
for I am a stranger with thee; not to God, to Christ, to the Spirit, to the saints, to himself, and the plague of his own heart, or to the devices of Satan; but in the world, and to the men of it; being unknown to them, and behaving as a stranger among them; all which was known to God, and may be the meaning of the phrase "with thee"; or reference may be had to the land of Canaan, in which David dwelt, and which was the Lord's, and in which the Israelites dwelt as strangers and sojourners with him, Lev 25:23; as it follows here;
and a sojourner, as all my fathers were; meaning Abraham, Isaac, and Jacob, and their posterity; see Gen 23:4; as are all the people of God in this world: this is not their native place; they belong to another and better country; their citizenship is in heaven; their Father's house is there, and there is their inheritance, which they have a right unto, and a meetness for: they have no settlement here; nor is their rest and satisfaction in the things of this world: they reckon themselves, while here, as not at home, but in a foreign land; and this the psalmist mentions, to engage the Lord to regard his prayers, since he has so often expressed a concern for the strangers and sojourners in the land of Israel.
John Wesley
39:12 A stranger - I am only in my journey or passage to my real home, which is in the other world.
Robert Jamieson, A. R. Fausset and David Brown
39:12 Consonant with the tenor of the Psalm, he prays for God's compassionate regard to him as a stranger here; and that, as such was the condition of his fathers, so, like them, he may be cheered instead of being bound under wrath and chastened in displeasure.
38:1338:13: Լո՛ւր Տէր աղօթից իմոց, ո՛ւնկնդիր խնդրուածաց իմոց, արտասուաց իմոց մի՛ լռեր։ Պանդուխտ եմ ես առաջի քո, նժդեհ եւ անցաւոր որպէս ամենայն հարք իմ[6867]։ [6867] Ոմանք.Որպէս զամենայն հարքն իմ։
13 Տէ՛ր, լսի՛ր իմ աղօթքը, ակա՛նջ դիր խնդրանքներիս եւ արտասուքս լռութեան մի՛ մատնիր: Պանդուխտ եմ ես քո առաջ, օտարական եւ անցորդ, ինչպէս իմ բոլոր նախնիները:
12 Ո՛վ Տէր, լսէ՛ իմ աղօթքս ու ակա՛նջ դիր աղաղակիս. Արցունքներս մի՛ անտեսեր. Վասն զի քու առջեւդ պանդուխտ մըն եմ ես, Հիւր մը իմ բոլոր նախնիքներուս պէս։
Լուր, Տէր, աղօթից իմոց, ունկն դիր խնդրուածաց իմոց. արտասուաց իմոց մի՛ լռեր. պանդուխտ եմ ես առաջի քո, նժդեհ եւ անցաւոր որպէս ամենայն հարք իմ:

38:13: Լո՛ւր Տէր աղօթից իմոց, ո՛ւնկնդիր խնդրուածաց իմոց, արտասուաց իմոց մի՛ լռեր։ Պանդուխտ եմ ես առաջի քո, նժդեհ եւ անցաւոր որպէս ամենայն հարք իմ[6867]։
[6867] Ոմանք.Որպէս զամենայն հարքն իմ։
13 Տէ՛ր, լսի՛ր իմ աղօթքը, ակա՛նջ դիր խնդրանքներիս եւ արտասուքս լռութեան մի՛ մատնիր: Պանդուխտ եմ ես քո առաջ, օտարական եւ անցորդ, ինչպէս իմ բոլոր նախնիները:
12 Ո՛վ Տէր, լսէ՛ իմ աղօթքս ու ակա՛նջ դիր աղաղակիս. Արցունքներս մի՛ անտեսեր. Վասն զի քու առջեւդ պանդուխտ մըն եմ ես, Հիւր մը իմ բոլոր նախնիքներուս պէս։
zohrab-1805▾ eastern-1994▾ western am▾
38:1238:13 Услышь, Господи, молитву мою и внемли воплю моему; не будь безмолвен к слезам моим, ибо странник я у Тебя {и} пришлец, как и все отцы мои.
38:13 εἰσάκουσον εισακουω heed; listen to τῆς ο the προσευχῆς προσευχη prayer μου μου of me; mine κύριε κυριος lord; master καὶ και and; even τῆς ο the δεήσεώς δεησις petition μου μου of me; mine ἐνώτισαι ενωτιζομαι give ear τῶν ο the δακρύων δακρυ tear μου μου of me; mine μὴ μη not παρασιωπήσῃς παρασιωπαω since; that πάροικος παροικος resident; foreigner ἐγώ εγω I εἰμι ειμι be παρὰ παρα from; by σοὶ σοι you καὶ και and; even παρεπίδημος παρεπιδημος stranger καθὼς καθως just as / like πάντες πας all; every οἱ ο the πατέρες πατηρ father μου μου of me; mine
38:13 וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i כְ֭ ˈḵ כְּ as חֵרֵשׁ ḥērˌēš חֵרֵשׁ deaf לֹ֣א lˈō לֹא not אֶשְׁמָ֑ע ʔešmˈāʕ שׁמע hear וּ֝ ˈû וְ and כְ ḵᵊ כְּ as אִלֵּ֗ם ʔillˈēm אִלֵּם speechless לֹ֣א lˈō לֹא not יִפְתַּח־ yiftaḥ- פתח open פִּֽיו׃ pˈiʸw פֶּה mouth
38:13. audi orationem meam Domine et clamorem meum exaudi ad lacrimam meam ne obsurdescas quia advena ego sum apud te et peregrinus sicut omnes patres meiHear my prayer, O Lord, and my supplication: give ear to my tears. Be no silent: for I am a stranger with thee, and a sojourner as all my fathers were.
12. Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears: for I am a stranger with thee, a sojourner, as all my fathers were.
38:13. But, like someone deaf, I did not hear. And I was like someone mute, not opening his mouth.
38:13. But I, as a deaf [man], heard not; and [I was] as a dumb man [that] openeth not his mouth.
Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears: for I [am] a stranger with thee, [and] a sojourner, as all my fathers:

38:13 Услышь, Господи, молитву мою и внемли воплю моему; не будь безмолвен к слезам моим, ибо странник я у Тебя {и} пришлец, как и все отцы мои.
38:13
εἰσάκουσον εισακουω heed; listen to
τῆς ο the
προσευχῆς προσευχη prayer
μου μου of me; mine
κύριε κυριος lord; master
καὶ και and; even
τῆς ο the
δεήσεώς δεησις petition
μου μου of me; mine
ἐνώτισαι ενωτιζομαι give ear
τῶν ο the
δακρύων δακρυ tear
μου μου of me; mine
μὴ μη not
παρασιωπήσῃς παρασιωπαω since; that
πάροικος παροικος resident; foreigner
ἐγώ εγω I
εἰμι ειμι be
παρὰ παρα from; by
σοὶ σοι you
καὶ και and; even
παρεπίδημος παρεπιδημος stranger
καθὼς καθως just as / like
πάντες πας all; every
οἱ ο the
πατέρες πατηρ father
μου μου of me; mine
38:13
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
כְ֭ ˈḵ כְּ as
חֵרֵשׁ ḥērˌēš חֵרֵשׁ deaf
לֹ֣א lˈō לֹא not
אֶשְׁמָ֑ע ʔešmˈāʕ שׁמע hear
וּ֝ ˈû וְ and
כְ ḵᵊ כְּ as
אִלֵּ֗ם ʔillˈēm אִלֵּם speechless
לֹ֣א lˈō לֹא not
יִפְתַּח־ yiftaḥ- פתח open
פִּֽיו׃ pˈiʸw פֶּה mouth
38:13. audi orationem meam Domine et clamorem meum exaudi ad lacrimam meam ne obsurdescas quia advena ego sum apud te et peregrinus sicut omnes patres mei
Hear my prayer, O Lord, and my supplication: give ear to my tears. Be no silent: for I am a stranger with thee, and a sojourner as all my fathers were.
12. Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears: for I am a stranger with thee, a sojourner, as all my fathers were.
38:13. But, like someone deaf, I did not hear. And I was like someone mute, not opening his mouth.
38:13. But I, as a deaf [man], heard not; and [I was] as a dumb man [that] openeth not his mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
13. Человека сохраняет милость и снисхождение к нему Бога, и об этом снисхождении к себе Давид и молит Его. "Ибо я странник у Тебя и пришлец". Земная жизнь человека есть странствования, т. е. она временна. Настоящая же жизнь начинается за окончанием земной. Как странник, каждый человек подвержен опасностям со стороны своих греховных страстей и привязанностей к земным интересам заплутаться на своем пути. Со стороны Бога нужны для человека руководство на этом пути и снисхождение к слабостям странника. Такое руководство Давид нашел в своих бедствиях и переживаемой им болезни, раскрывшей пред ним его виновность. Но для исправления пути одного обличительного руководства Давиду недостаточно: ему нужно снисхождение и милость Бога.
Adam Clarke: Commentary on the Bible - 1831
39:13: O spare me - Take me not from this state of probation till I have a thorough preparation for a state of blessedness. This he terms recovering his strength - being restored to the favor and image of God, from which he had fallen. This should be the daily cry of every human spirit: Restore me to thine image, guide me by thy counsel, and then reeeive me to thy glory!
Albert Barnes: Notes on the Bible - 1834
39:13: O spare me - The word used here - from שׁעה shâ‛ â h - means "to look;" and then, in connection with the preposition, "to look away from;" and it here means, "Look away from me;" that is, Do not come to inflict death on me. Preserve me. The idea is this: God seemed to have fixed his eyes on him, and to be pursuing him with the expressions of his displeasure (compare Job 16:9); and the psalmist now prays that he would "turn away his eyes," and leave him.
That I may recover strength - The word used here - בלג bâ lag - means, in Arabic, to be bright; to shine forth; and then, to make cheerful, to enliven one's countenance, or to be joyful, glad. In Job 9:27, it is rendered "comfort;" in Job 10:20, that I "may take comfort;" in Amo 5:9, "strengtheneth." It is not used elsewhere. The idea is that of being "cheered up;" of being strengthened and invigorated before he should pass away. He wished to be permitted to recover the strength which he had lost, and especially to receive consolation, before he should leave the earth. He desired that his closing days might not be under a cloud, but that he might obtain brighter and more cheerful views, and have more of the consolations of religion before he should be removed finally from this world. It is a wish not to leave the world in gloom, or with gloomy and desponding views, but with a cheerful view of the past; with joyful confidence in the government of God; and with bright anticipations of the coming world.
Before I go hence - Before I die.
And be no more - Be no more upon the earth. Compare Psa 6:5, note; Psa 30:9, note. See also the notes at Job 14:1-12. Whatever may have been his views of the future world, he desired to be cheered and comforted in the prospect of passing away finally from earth. He was unwilling to go down to the grave in gloom, or under the influence of the dark and distressing views which he had experienced, and to which he refers in this psalm. A religious man, about to leave the world, should desire to have bright hopes and anticipations. For his own comfort and peace, for the honor of religion, for the glory of God, he should not leave those around under the impression that religion does nothing to comfort a dying man, or to inspire with hope the mind of one about to leave the earth, or to give to the departing friend of God cheerful anticipations of the life to come. A joyful confidence in God and his government, when a man is about to leave the world, does much, very much, to impress the minds of others with a conviction of the truth and reality of religion, as dark and gloomy views can hardly fail to lead the world to ask what that religion is worth which will not inspire a dying man with hope, and make him calm in the closing scene.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:13: spare: Job 10:20, Job 10:21, Job 14:5, Job 14:6
be no: Gen 5:24, Gen 42:36; Job 14:10-12
Geneva 1599
39:13 O spare me, that I may recover strength, (k) before I go hence, and be no more.
(k) For his sorrow caused him to think that God would destroy him completely, by which we see how hard it is for the saints to keep a measure in their words, when death and despair assails them.
John Gill
39:13 O spare me,.... Or "look from me" (f); turn away thy fierce countenance from me; or "cease from me (g), and let me alone"; as in Job 10:20; from whence the words seem to be taken, by what follows:
that I may recover strength; both corporeal and spiritual:
before I go hence; out of this world by death:
and be no more; that is, among men in the land of the living; not but that he believed he should exist after death, and should be somewhere, even in heaven, though he should return no more to the place where he was; see Job 10:20, when a man is born, he comes into the world; when he dies, he goes out of it; a phrase frequently used for death in Scripture; so the ancient Heathens called death "abitio", a going away (h).
(f) "respice aliorsum a me", Gejerus; "averte visum a me", Michaelis. (g) "Desine a me", Pagninus; "desiste a me", Junius & Tremellius, Piscator, Cocceius; "cessa a me", Vatablus. (h) Fest. Pomp. apud Schindler. Lexic. col. 440.
John Wesley
39:13 No more - Among the living, or in this world.
38:1438:14: Թո՛յլ արա ինձ զի հանգեայց մինչչեւ՛ երթեալ իցեմ, ուստի այլ ո՛չ եւս գտանիցիմ[6868]։ Տունք. ժե̃։[6868] Ոմանք.Մինչեւ երթեալ իցեմ, եւ այլ ո՛չ եւս գտա՛՛։
14 Թո՛յլ տուր ինձ, որ հանգստանամ, մինչեւ իմ գնալն այնտեղ, ուր այլեւս չեմ լինի:
13 Թոյլտուութիւն ըրէ ինծի, որ զուարթանամ, Քանի որ չեմ գացեր այն տեղը որ ա՛լ պիտի չգտնուիմ»։
Թոյլ արա ինձ զի հանգեայց մինչչեւ երթեալ իցեմ, ուստի ոչ եւս գտանիցիմ:

38:14: Թո՛յլ արա ինձ զի հանգեայց մինչչեւ՛ երթեալ իցեմ, ուստի այլ ո՛չ եւս գտանիցիմ[6868]։ Տունք. ժե̃։
[6868] Ոմանք.Մինչեւ երթեալ իցեմ, եւ այլ ո՛չ եւս գտա՛՛։
14 Թո՛յլ տուր ինձ, որ հանգստանամ, մինչեւ իմ գնալն այնտեղ, ուր այլեւս չեմ լինի:
13 Թոյլտուութիւն ըրէ ինծի, որ զուարթանամ, Քանի որ չեմ գացեր այն տեղը որ ա՛լ պիտի չգտնուիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
38:1338:14 Отступи от меня, чтобы я мог подкрепиться, прежде нежели отойду и не будет меня.
38:14 ἄνες ανιημι remiss; relax μοι μοι me ἵνα ινα so; that ἀναψύξω αναψυχω refresh πρὸ προ before; ahead of τοῦ ο the με με me ἀπελθεῖν απερχομαι go off; go away καὶ και and; even οὐκέτι ουκετι no longer μὴ μη not ὑπάρξω υπαρχω happen to be; belong
38:14 וָ wā וְ and אֱהִ֗י ʔᵉhˈî היה be כְּ֭ ˈkᵊ כְּ as אִישׁ ʔîš אִישׁ man אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not שֹׁמֵ֑עַ šōmˈēₐʕ שׁמע hear וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] בְּ֝ ˈbᵊ בְּ in פִ֗יו fˈiʸw פֶּה mouth תֹּוכָחֹֽות׃ tôḵāḥˈôṯ תֹּוכַחַת rebuke
38:14. parce mihi ut rideam antequam vadam et non subsistamO forgive me, that I may be refreshed, before I go hence, and be no more.
13. O spare me, that I may recover strength, before I go hence, and be no more.
38:14. And I became like a man who does not hear, and who has no reproofs in his mouth.
38:14. Thus I was as a man that heareth not, and in whose mouth [are] no reproofs.
O spare me, that I may recover strength, before I go hence, and be no more:

38:14 Отступи от меня, чтобы я мог подкрепиться, прежде нежели отойду и не будет меня.
38:14
ἄνες ανιημι remiss; relax
μοι μοι me
ἵνα ινα so; that
ἀναψύξω αναψυχω refresh
πρὸ προ before; ahead of
τοῦ ο the
με με me
ἀπελθεῖν απερχομαι go off; go away
καὶ και and; even
οὐκέτι ουκετι no longer
μὴ μη not
ὑπάρξω υπαρχω happen to be; belong
38:14
וָ וְ and
אֱהִ֗י ʔᵉhˈî היה be
כְּ֭ ˈkᵊ כְּ as
אִישׁ ʔîš אִישׁ man
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
שֹׁמֵ֑עַ šōmˈēₐʕ שׁמע hear
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
בְּ֝ ˈbᵊ בְּ in
פִ֗יו fˈiʸw פֶּה mouth
תֹּוכָחֹֽות׃ tôḵāḥˈôṯ תֹּוכַחַת rebuke
38:14. parce mihi ut rideam antequam vadam et non subsistam
O forgive me, that I may be refreshed, before I go hence, and be no more.
13. O spare me, that I may recover strength, before I go hence, and be no more.
38:14. And I became like a man who does not hear, and who has no reproofs in his mouth.
38:14. Thus I was as a man that heareth not, and in whose mouth [are] no reproofs.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Давид и молит Бога о даровании ему этой милости: "отступи от меня, чтобы я мог подкрепиться", т. е. не умерщвляй меня в моей болезни, прекрати мои страдания и дай тем мне возможность "подкрепиться", позаботиться о своем нравственном возрождении и заглаждении своего греха. Эта молитва Давида тождественна с молитвой Иова (см. XVI:6).