King James Version
Psalms 41
13 verses with commentary
Blessed Is the One Who Considers the Poor
To the chief Musician, A Psalm of David. Blessed is he that considereth the poor: the LORD will deliver him in time of trouble. the poor: or, the weak, or, sick in time: Heb. in the day of evil
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Blessed is he that considereth the poor: the LORD will deliver him in time of trouble. This opening beatitude establishes a moral principle foundational to biblical ethics: God's special concern for the poor and His blessing upon those who share this concern. The psalm is attributed to David, who as shepherd, fugitive, and king experienced both poverty and prosperity, understanding both vulnerability and power.
"Blessed" (ashrei, אַשְׁרֵי) is the plural form of happiness, blessedness, well-being. This is the same word opening Psalm 1 ("Blessed is the man...") and the Beatitudes in Matthew 5. Ashrei describes not temporary pleasure but deep, abiding contentment grounded in righteous living and divine favor. This blessedness results from character and conduct aligned with God's values.
"He that considereth" (maskil, מַשְׂכִּיל) means one who acts wisely, gives attention to, understands. The Hiphil participle indicates ongoing, habitual action: "the one who is continually considerate." This is not occasional charity but sustained attention to the needs of others. The word implies thoughtful, intelligent compassion—not mere emotional response but purposeful action based on understanding.
"The poor" (el-dal, אֶל־דָּל) refers to those who are weak, helpless, needy, economically disadvantaged. Dal describes not merely financial poverty but broader vulnerability—those lacking power, influence, protection, or resources. Biblical law repeatedly commanded care for the poor, orphan, widow, and stranger—those without social safety nets in ancient agrarian society.
"The LORD will deliver him" (Yahweh yemaletenu, יְהוָה יְמַלְּטֵהוּ) promises divine intervention. Malet means to rescue, save, bring to safety. The imperfect tense indicates future certainty: God will deliver. This is covenant promise—those who extend mercy to the vulnerable will receive mercy from God when they become vulnerable.
"In time of trouble" (beyom ra'ah, בְּיוֹם רָעָה) literally means "in day of evil" or "in day of calamity." Ra'ah encompasses adversity, disaster, distress. The phrase acknowledges that trouble comes to all, including the righteous. The promise is not immunity from trouble but divine deliverance within it. Those who show compassion will receive compassion; those who extend mercy will find mercy.
"Blessed" (ashrei, אַשְׁרֵי) is the plural form of happiness, blessedness, well-being. This is the same word opening Psalm 1 ("Blessed is the man...") and the Beatitudes in Matthew 5. Ashrei describes not temporary pleasure but deep, abiding contentment grounded in righteous living and divine favor. This blessedness results from character and conduct aligned with God's values.
"He that considereth" (maskil, מַשְׂכִּיל) means one who acts wisely, gives attention to, understands. The Hiphil participle indicates ongoing, habitual action: "the one who is continually considerate." This is not occasional charity but sustained attention to the needs of others. The word implies thoughtful, intelligent compassion—not mere emotional response but purposeful action based on understanding.
"The poor" (el-dal, אֶל־דָּל) refers to those who are weak, helpless, needy, economically disadvantaged. Dal describes not merely financial poverty but broader vulnerability—those lacking power, influence, protection, or resources. Biblical law repeatedly commanded care for the poor, orphan, widow, and stranger—those without social safety nets in ancient agrarian society.
"The LORD will deliver him" (Yahweh yemaletenu, יְהוָה יְמַלְּטֵהוּ) promises divine intervention. Malet means to rescue, save, bring to safety. The imperfect tense indicates future certainty: God will deliver. This is covenant promise—those who extend mercy to the vulnerable will receive mercy from God when they become vulnerable.
"In time of trouble" (beyom ra'ah, בְּיוֹם רָעָה) literally means "in day of evil" or "in day of calamity." Ra'ah encompasses adversity, disaster, distress. The phrase acknowledges that trouble comes to all, including the righteous. The promise is not immunity from trouble but divine deliverance within it. Those who show compassion will receive compassion; those who extend mercy will find mercy.
The LORD will preserve him, and keep him alive; and he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies. thou: or, do not thou deliver
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The LORD promises to 'preserve' and 'keep alive' the one who considers the poor. The Hebrew shamar (preserve) implies active guarding and protection. Being 'blessed upon the earth' connects earthly prosperity with compassionate action, while 'not delivered unto the will of his enemies' assures divine protection from those who would exploit vulnerability.
The LORD will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness. make: Heb. turn
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The promise that God will 'strengthen him upon the bed of languishing' addresses the reality that even the compassionate suffer illness. The phrase 'make all his bed in his sickness' suggests God's intimate, tender care--like a nurse adjusting bedding for comfort. Divine care extends to the most vulnerable moments of physical weakness.
I said, LORD, be merciful unto me: heal my soul; for I have sinned against thee.
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I said, LORD, be merciful unto me: heal my soul; for I have sinned against thee. This verse marks a dramatic shift from describing the blessed life (v.1-3) to confessing personal sin and pleading for divine mercy. The psalmist moves from third-person observation about the righteous to first-person confession of his own need. This transition reveals humility—even while speaking of God's blessing on those who consider the poor, David acknowledges his own moral failure and dependence on divine grace.
"I said" (ani amarti, אֲנִי אָמַרְתִּי) introduces direct speech, emphasizing personal testimony. The perfect tense indicates completed action: "I have said," "I said." This suggests a crisis moment when David cried out to God, now being recounted. The first-person pronoun (ani) is emphatic: "I myself said."
"LORD, be merciful unto me" (Yahweh choneni, יְהוָה חָנֵּנִי) is urgent plea for divine favor. Chanan means to be gracious, show favor, have mercy, extend grace. The imperative form is direct appeal: "Be gracious to me!" "Show mercy to me!" This is covenant language—appealing to Yahweh's character as "merciful and gracious, longsuffering, and abundant in goodness and truth" (Exodus 34:6). The cry acknowledges inability to merit favor, appealing solely to divine grace.
"Heal my soul" (refa nafshi, רְפָאָה נַפְשִׁי) uses medical metaphor for spiritual restoration. Rafa means to heal, cure, restore to health. Nafshi (my soul, my inner self) encompasses the entire person—mind, will, emotion, spirit. Sin is disease requiring divine healing. This recalls Psalm 103:3: "[the LORD] who forgiveth all thine iniquities; who healeth all thy diseases." Spiritual sickness needs supernatural cure that only God can provide.
"For I have sinned against thee" (ki chatati lak, כִּי־חָטָאתִי לָךְ) provides the reason for needing mercy and healing. Chata means to miss the mark, go wrong, sin. The perfect tense acknowledges completed action with ongoing consequences: "I have sinned." The prepositional phrase "against thee" (lak) is crucial—sin is ultimately against God, not merely against moral code, society, or other people. David echoes his confession in Psalm 51:4 after his adultery with Bathsheba and murder of Uriah: "Against thee, thee only, have I sinned, and done this evil in thy sight."
This confession transforms the psalm from moral instruction about caring for the poor to personal testimony of human frailty and divine mercy. David, who teaches others about righteousness, acknowledges his own need for grace. This prevents self-righteousness and maintains humble dependence on God's mercy.
"I said" (ani amarti, אֲנִי אָמַרְתִּי) introduces direct speech, emphasizing personal testimony. The perfect tense indicates completed action: "I have said," "I said." This suggests a crisis moment when David cried out to God, now being recounted. The first-person pronoun (ani) is emphatic: "I myself said."
"LORD, be merciful unto me" (Yahweh choneni, יְהוָה חָנֵּנִי) is urgent plea for divine favor. Chanan means to be gracious, show favor, have mercy, extend grace. The imperative form is direct appeal: "Be gracious to me!" "Show mercy to me!" This is covenant language—appealing to Yahweh's character as "merciful and gracious, longsuffering, and abundant in goodness and truth" (Exodus 34:6). The cry acknowledges inability to merit favor, appealing solely to divine grace.
"Heal my soul" (refa nafshi, רְפָאָה נַפְשִׁי) uses medical metaphor for spiritual restoration. Rafa means to heal, cure, restore to health. Nafshi (my soul, my inner self) encompasses the entire person—mind, will, emotion, spirit. Sin is disease requiring divine healing. This recalls Psalm 103:3: "[the LORD] who forgiveth all thine iniquities; who healeth all thy diseases." Spiritual sickness needs supernatural cure that only God can provide.
"For I have sinned against thee" (ki chatati lak, כִּי־חָטָאתִי לָךְ) provides the reason for needing mercy and healing. Chata means to miss the mark, go wrong, sin. The perfect tense acknowledges completed action with ongoing consequences: "I have sinned." The prepositional phrase "against thee" (lak) is crucial—sin is ultimately against God, not merely against moral code, society, or other people. David echoes his confession in Psalm 51:4 after his adultery with Bathsheba and murder of Uriah: "Against thee, thee only, have I sinned, and done this evil in thy sight."
This confession transforms the psalm from moral instruction about caring for the poor to personal testimony of human frailty and divine mercy. David, who teaches others about righteousness, acknowledges his own need for grace. This prevents self-righteousness and maintains humble dependence on God's mercy.
Mine enemies speak evil of me, When shall he die, and his name perish?
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David's enemies speak 'evil' against him, asking 'When shall he die, and his name perish?' This represents the deepest form of hostility--not merely wishing harm but desiring complete obliteration, including the memory of David's existence. The Hebrew shem (name) encompasses reputation, legacy, and continuing influence.
And if he come to see me, he speaketh vanity: his heart gathereth iniquity to itself; when he goeth abroad, he telleth it.
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The hypocrisy of David's enemy is exposed: outwardly speaking 'vanity' (flattering words) while inwardly gathering 'iniquity' against him. The phrase 'when he goeth abroad, he telleth it' reveals the two-faced nature of the betrayer--friendly in person, slanderous behind David's back. This treachery wounds more deeply than open opposition.
All that hate me whisper together against me: against me do they devise my hurt. my: Heb. evil to me
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Those who hate David 'whisper together' against him, devising 'hurt.' The Hebrew lachash (whisper) suggests conspiracy conducted in secret. The plotting involves more than spontaneous hatred; it is calculated, coordinated opposition. The phrase 'devise my hurt' indicates intentional, premeditated harm.
An evil disease, say they, cleaveth fast unto him: and now that he lieth he shall rise up no more. An: Heb. A thing of Belial
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The enemies' whispered verdict is that 'an evil disease' (literally 'a thing of Belial') cleaves to David. They interpret his suffering as evidence of divine judgment, concluding 'now that he lieth he shall rise up no more.' This theological misinterpretation of suffering recurs in Job's friends and those who mocked Jesus on the cross.
Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me. mine: Heb. the man of my peace lifted: Heb. magnified
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Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me. This verse describes one of life's deepest pains: betrayal by a trusted intimate. The language shifts from general enemies (v.5-8) to personal betrayal by someone close. Tradition identifies this with Ahithophel's betrayal during Absalom's rebellion, though it may describe other instances. The verse's prophetic significance emerged when Jesus quoted it regarding Judas's betrayal (John 13:18).
"Yea" (gam, גַּם) is emphatic particle: "even," "also," "moreover." This intensifies what follows—not merely enemies but even a close friend. The betrayal is particularly painful because unexpected and intimate.
"Mine own familiar friend" (ish shelomi, אִישׁ שְׁלוֹמִי) literally means "man of my peace" or "man of my wholeness/welfare." Shalom encompasses peace, wholeness, well-being, harmony. This person was in covenant relationship characterized by mutual trust, shared well-being, and peaceful harmony. The phrase suggests more than casual acquaintance—this was someone with whom David enjoyed intimate friendship.
"In whom I trusted" (asher-batachti vo, אֲשֶׁר־בָּטַחְתִּי בוֹ) emphasizes the betrayal's depth. Batach means to trust, rely upon, feel secure. The perfect tense indicates settled, ongoing trust: "in whom I had placed my confidence." This wasn't superficial friendship but deep relational investment with corresponding vulnerability. Trust makes betrayal possible—we cannot be betrayed by those we never trusted.
"Which did eat of my bread" (okhel lachmi, אוֹכֵל לַחְמִי) invokes ancient Near Eastern hospitality customs. Sharing bread established covenant bond and mutual obligation. To eat someone's bread implied protection, loyalty, gratitude. This phrase indicates David had extended hospitality, provision, and trust. In Middle Eastern culture, sharing meals created sacred bond—violating this through betrayal was particularly heinous.
"Hath lifted up his heel against me" (higdil alay akev, הִגְדִּיל עָלַי עָקֵב) is vivid imagery. Gadal means to magnify, make great; akev means heel. The phrase suggests kicking, trampling, showing contempt—possibly image of horse kicking or person striking with heel. The Hiphil form emphasizes deliberate, aggressive action. This "friend" not only withdrew support but actively turned against David with hostility. The heel lifted in violence contrasts with bread shared in peace.
"Yea" (gam, גַּם) is emphatic particle: "even," "also," "moreover." This intensifies what follows—not merely enemies but even a close friend. The betrayal is particularly painful because unexpected and intimate.
"Mine own familiar friend" (ish shelomi, אִישׁ שְׁלוֹמִי) literally means "man of my peace" or "man of my wholeness/welfare." Shalom encompasses peace, wholeness, well-being, harmony. This person was in covenant relationship characterized by mutual trust, shared well-being, and peaceful harmony. The phrase suggests more than casual acquaintance—this was someone with whom David enjoyed intimate friendship.
"In whom I trusted" (asher-batachti vo, אֲשֶׁר־בָּטַחְתִּי בוֹ) emphasizes the betrayal's depth. Batach means to trust, rely upon, feel secure. The perfect tense indicates settled, ongoing trust: "in whom I had placed my confidence." This wasn't superficial friendship but deep relational investment with corresponding vulnerability. Trust makes betrayal possible—we cannot be betrayed by those we never trusted.
"Which did eat of my bread" (okhel lachmi, אוֹכֵל לַחְמִי) invokes ancient Near Eastern hospitality customs. Sharing bread established covenant bond and mutual obligation. To eat someone's bread implied protection, loyalty, gratitude. This phrase indicates David had extended hospitality, provision, and trust. In Middle Eastern culture, sharing meals created sacred bond—violating this through betrayal was particularly heinous.
"Hath lifted up his heel against me" (higdil alay akev, הִגְדִּיל עָלַי עָקֵב) is vivid imagery. Gadal means to magnify, make great; akev means heel. The phrase suggests kicking, trampling, showing contempt—possibly image of horse kicking or person striking with heel. The Hiphil form emphasizes deliberate, aggressive action. This "friend" not only withdrew support but actively turned against David with hostility. The heel lifted in violence contrasts with bread shared in peace.
But thou, O LORD, be merciful unto me, and raise me up, that I may requite them.
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David's petition 'raise me up, that I may requite them' has troubled many readers. The Hebrew shalam (requite, repay) can mean peaceful completion or just recompense. David likely seeks vindication through God's justice rather than personal revenge, asking God to demonstrate his innocence by delivering him before his enemies.
By this I know that thou favourest me, because mine enemy doth not triumph over me.
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David interprets God's healing as evidence of divine favor: 'by this I know that thou favourest me.' The Hebrew chaphetz (favour, delight in) indicates God's positive disposition toward David. The enemies' inability to triumph over him demonstrates not merely luck but divine intervention on behalf of God's anointed servant.
And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever.
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God upholds David 'in mine integrity' and sets him 'before thy face for ever.' The Hebrew tom (integrity) suggests completeness, wholeness, innocence--not sinless perfection but genuine, undivided loyalty to God. Being set 'before God's face' implies ongoing access to divine presence, the greatest blessing imaginable.
Blessed be the LORD God of Israel from everlasting, and to everlasting. Amen, and Amen.
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Blessed be the LORD God of Israel from everlasting to everlasting. Amen, and Amen. This doxology concludes both Psalm 41 and Book I of the Psalter (Psalms 1-41). The verse is not part of David's original composition but an editorial addition marking the first major division of the Psalter. Each of the five books (I-XLI, XLII-LXXII, LXXIII-LXXXIX, XC-CVI, CVII-CL) ends with similar doxology, mirroring the five books of Moses (Genesis-Deuteronomy).
"Blessed be the LORD God of Israel" (barukh Yahweh Elohei Yisrael, בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל) is liturgical formula of praise. Barukh means blessed, praised, adored—the passive participle acknowledging God as worthy of blessing. Unlike ashrei (happiness of humans who walk rightly), barukh ascribes worth and honor to God. "LORD God of Israel" combines the covenant name (Yahweh) with emphasis on His relationship to His people (Elohei Yisrael). God is not abstract deity but covenant-keeping God bound to Israel in faithful love.
"From everlasting to everlasting" (min-ha'olam ve'ad-ha'olam, מִן־הָעוֹלָם וְעַד־הָעוֹלָם) emphasizes God's eternality. Olam means eternity, perpetuity, forever. The phrase spans from eternity past to eternity future—God exists before time began and will exist after time ends. Psalm 90:2 declares: "Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God." This eternal nature distinguishes Yahweh from pagan gods tied to natural phenomena or human mortality.
"Amen, and Amen" (amen ve'amen, אָמֵן וְאָמֵן) concludes with double affirmation. Amen means "so be it," "truly," "certainly"—expressing agreement, confirmation, strong affirmation. The repetition intensifies: "Yes and yes!" "Truly and truly!" "So be it and so be it!" The congregation's response affirms the truth proclaimed. Jesus frequently used "Amen" (translated "Verily") to introduce solemn declarations, and doubled it in John's Gospel ("Verily, verily"). Revelation 3:14 calls Christ "the Amen, the faithful and true witness."
This doxology serves multiple functions: (1) Liturgical—providing congregational response in corporate worship; (2) Structural—marking major division in the Psalter; (3) Theological—affirming God's eternal nature and worthiness of praise regardless of circumstances described in preceding psalms; (4) Covenantal—identifying God specifically as Israel's God while affirming His eternal existence beyond Israel's history.
"Blessed be the LORD God of Israel" (barukh Yahweh Elohei Yisrael, בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל) is liturgical formula of praise. Barukh means blessed, praised, adored—the passive participle acknowledging God as worthy of blessing. Unlike ashrei (happiness of humans who walk rightly), barukh ascribes worth and honor to God. "LORD God of Israel" combines the covenant name (Yahweh) with emphasis on His relationship to His people (Elohei Yisrael). God is not abstract deity but covenant-keeping God bound to Israel in faithful love.
"From everlasting to everlasting" (min-ha'olam ve'ad-ha'olam, מִן־הָעוֹלָם וְעַד־הָעוֹלָם) emphasizes God's eternality. Olam means eternity, perpetuity, forever. The phrase spans from eternity past to eternity future—God exists before time began and will exist after time ends. Psalm 90:2 declares: "Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God." This eternal nature distinguishes Yahweh from pagan gods tied to natural phenomena or human mortality.
"Amen, and Amen" (amen ve'amen, אָמֵן וְאָמֵן) concludes with double affirmation. Amen means "so be it," "truly," "certainly"—expressing agreement, confirmation, strong affirmation. The repetition intensifies: "Yes and yes!" "Truly and truly!" "So be it and so be it!" The congregation's response affirms the truth proclaimed. Jesus frequently used "Amen" (translated "Verily") to introduce solemn declarations, and doubled it in John's Gospel ("Verily, verily"). Revelation 3:14 calls Christ "the Amen, the faithful and true witness."
This doxology serves multiple functions: (1) Liturgical—providing congregational response in corporate worship; (2) Structural—marking major division in the Psalter; (3) Theological—affirming God's eternal nature and worthiness of praise regardless of circumstances described in preceding psalms; (4) Covenantal—identifying God specifically as Israel's God while affirming His eternal existence beyond Israel's history.