Psalms41
English Standard Version
1To the . A of . is the one who the ! In the of the Lord him;
2the Lord him and keeps him ; he is in the ; you do not him up to the of his .
3The Lord him on his ; in his you him to .
4As for me, I , O Lord, be to me; , for I have against you!
5My of me in , will he , and his ?
6And one to me, he words, while his ; when he out, he it .
7 who me about me; they the for me.
8They say, A is out on him; he will not from where he .
9 my in whom I , who my , has his me.
10But you, O Lord, be to me, and me up, that I may them!
11By I that you in me: my will not in triumph me.
12But you have me because of my , and me in your .
13 be the Lord, the of , from to ! and . Book Two
Cross References
Psalms 41Explicitly quoted by Jesus as fulfilled in Judas's betrayal of Him: 'he that eateth bread with me...'
Supported by Matthew Henry, John Calvin, JFB
Parallel lament of betrayal by an intimate, equal companion and trusted familiar friend.
Supported by Matthew Henry, Matthew Poole
Historical allusion to Ahithophel, David's trusted counselor who joined Absalom's conspiracy.
Supported by Matthew Henry, Matthew Poole
Direct parallel: showing mercy to the poor is a loan to the Lord, repaid with blessing.
Supported by JFB
Connects confessing sins and prayer with physical and spiritual healing.
Supported by Matthew Poole
Demonstrates the scriptural use of 'heal' to mean pardoning sin and restoring the soul.
Supported by Matthew Poole
Identical doxology closing Book 4 of Psalms, mirroring the conclusion of Book 1 here.
Supported by JFB
Parallel doxology closing Book 3 of the Psalms with 'Amen, and Amen.'
Supported by JFB
The physical act of dipping hand in the dish typifies the shared table in David's psalm.
Supported by Matthew Henry, JFB
Contrast of enemies shouting in triumph over David's downfall, which God prevents.
Supported by Matthew Poole
Integrity acts as a shield, ensuring God upholds and preserves the believer.
Supported by Matthew Poole, JFB
Like Job, David's physical affliction was misconstrued by others as a sign of divine rejection.
Supported by John Calvin
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