Psalm 142:7
WEB
Bring my soul out of prison, that I may give thanks to your name. The righteous will surround me, for you will be good to me.
BSB
Free my soul from prison, that I may praise Your name. The righteous will gather around me because of Your goodness to me.
KJV
Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shalt deal bountifully with me.
Matthew Henry
Hebrew interlinear
H3318
v — go, bring, out
Derivation: a primitive root;
to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim.
KJV: × after, appear, × assuredly, bear out, × begotten, break out, bring forth (out, up), carry out, come (abroad, out, thereat, without), be condemned, depart(-ing, -ure), draw forth, in the end, escape, exact, fail, fall (out), fetch forth (out), get away (forth, hence, out), (able to, cause to, let) go abroad (forth, on, out), going out, grow, have forth (out), issue out, lay (lie) out, lead out, pluck out, proceed, pull out, put away, be risen, × scarce, send with commandment, shoot forth, spread, spring out, stand out, × still, × surely, take forth (out), at any time, × to (and fro), utter.
vb — go out
יָצָא 1068 vb. go or come out
Qal
1. go or come out or forth
a. from (מִן) a place
b. go forth from (the presence of) a person
c. in technical senses
d. of flight, involving escape
e. depart
f. of inanimate things
g. with especial emphasis on idea of origin, source
h. of children as going forth from loins (of father)
2.
a. go forth to a place
b. go forward, proceed to or toward something
c. come or go forth, with esp. ref. to purpose or result
3. of combinations
Hiph.
1. cause to go or come out, bring out, lead out
2. fig. obj. persons, bring out of (מִן) distress, etc.
3. bring out animals
4. inanimate obj.
5. fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
H4525
n-m — fastener, smith, prison
Derivation: from 5462;
a fastener, i.e. (of a person) a smith, (of a thing) a prison
KJV: prison, smith.
n.[m.] — locksmith
מַסְגֵּר n.[m.] 1. locksmith, smith. 2. dungeon
H5315
n-f — breathing creature, animal, vitality
Derivation: from 5314;
properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental)
KJV: any, appetite, beast, body, breath, creature, × dead(-ly), desire, × (dis-) contented, × fish, ghost, greedy, he, heart(-y), (hath, × jeopardy of) life (× in jeopardy), lust, man, me, mind, mortally, one, own, person, pleasure, (her-, him-, my-, thy-) self, them (your) -selves, slay, soul, tablet, they, thing, (× she) will, × would have it.
n.f — soul
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
1. = that which breathes, the breathing substance or being
2. The נפשׁ becomes a living being
3. The נפשׁ is specif.
4. The נפשׁ as the essential of man stands for the man himself
5. נפשׁ = seat of the appetites, in all periods (46 t.)
6. נ׳ = seat of emotions and passions
7. נפשׁ is used occasionally for mental acts
8. נפשׁ for acts of the will is dub.
9. נפשׁ = character is still more dub.
10. נ׳ in D
H3034
v — throw, revere, worship, bemoan
Derivation: a primitive root; used only as denominative from 3027; literally, to use (i.e. hold out) the hand;
physically, to throw (a stone, an arrow) at or away; especially to revere or worship (with extended hands); intensively, to bemoan (by wringing the hands)
KJV: cast (out), (make) confess(-ion), praise, shoot, (give) thank(-ful, -s, -sgiving).
vb — throw
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
1. give thanks, laud, praise
2. confess
Hithp.
1. confess
2. give thanks, in ritual worship
H853
prt — self, even, namely
Derivation: apparent contracted from 226 in the demonstrative sense of entity;
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
KJV: [as such unrepresented in English].
mark of the accusative
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
H8034
n-m — appellation, honor, authority, character
Derivation: a primitive word [perhaps rather from 7760 through the idea of definite and conspicuous position; compare 8064];
an appellation, as a mark or memorial of individuality; by implication honor, authority, character
KJV: base, (in-) fame(-ous), named(-d), renown, report.
n.m — name
שֵׁם 864 n.m. name (√ unknown)
1. of river, beasts, city, i.e. exact designation of it
2.
a. usu. of pers.
b. = reputation
c. esp. as giving a man a kind of posthumous life, esp. in his sons
3. name, as designation of God
4. of false gods, use forbidden
5. = memorial, monument
H3803
v — enclose, crown, besiege, wait
Derivation: a primitive root;
to enclose; hence (in a friendly sense) to crown, (in a hostile one) to besiege; also to wait (as restraining oneself)
KJV: beset round, compass about, be crowned, inclose round, suffer.
vb — surround
[כָּתַר] vb. surround (in Pi.)
Pi. of surrounding an enemy
Hiph. throw out crowns, i.e. appear with crowns
H6662
a — just
Derivation: from 6663;
just
KJV: just, lawful, righteous (man).
adj — just
צַדִּיק 206 adj. just, righteous
H3588
conj — relative conjunction
Derivation: a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent;
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
KJV: and, (forasmuch, inasmuch, where-) as, assured(-ly), but, certainly, doubtless, else, even, except, for, how, (because, in, so, than) that, nevertheless, now, rightly, seeing, since, surely, then, therefore, (al-) though, till, truly, until, when, whether, while, whom, yea, yet.
conj — that
כִּי conj. that, for, when
1. that
2.
a. Of time, when, of the past
b. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
c. when or if, with a concessive force, i.e. though
3. Because, since
relative conjunction
כִּי אם־
1. each part. retaining its independent force, and relating to a different clause:
a. that if
b. for if
2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—
a. limiting the prec. clause, except
b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
c. after an oath, surely
forasmuch as
כִּי עַל כֵּן forasmuch as
H1580
v — treat, benefit, requite, ripen, wean
Derivation: a primitive root;
to treat a person (well or ill), i.e. benefit or requite; by implication (of toil), to ripen, i.e. (specifically) to wean
KJV: bestow on, deal bountifully, do (good), recompense, requite, reward, ripen, serve, mean, yield.
vb — deal fully
גָּמַל vb. 1. deal fully or adequately with, deal out to. 2. wean. 3. ripen
Qal
1.
a. deal out to, do to
b. deal bountifully with
c. recompense, repay, requite
2. wean a child (complete his nursing)
3. trans. ripen, bear ripe (almonds)
Niph. be weaned
H5921
prep — above, over, upon, against
Derivation: properly, the same as 5920 used as a preposition (in the singular or plural often with prefix, or as conjunction with a particle following);
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
KJV: above, according to(-ly), after, (as) against, among, and, × as, at, because of, beside (the rest of), between, beyond the time, × both and, by (reason of), × had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, × with.
forasmuch as
כִּי עַל כֵּן forasmuch as
subst — above
עַל, עָ֑ל
I. subst. height
II. As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1. Upon, of the substratum upon which an object in any way rests, or on which an action is performed
a. —
(a). of clothing, etc., which any one wears
(b). With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
b. Of what rests heavily upon a person, or is a burden to him
c. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
d. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
e. חָיָה עַל to live upon (as upon a foundation or support)
f. Of the ground or basis, on which a thing is done
2. It expresses excess
3. It denotes elevation or pre-eminence
4. It expresses addition
5. It expresses the idea of being extended, or suspended over anything, without however being in contact with it, above, over
6. From the sense of inclining or impending over, על comes to denote contiguity or proximity, Engl. by (or sts. on)
7. In connection with verbs of motion (actual or fig.)
8. By writers of the silver age, על is sts. used with the force of a dative
9. With other particles:
III. As conj.
a. עַל אֲשֶׁר because that
b. עַל כִּי similar in meaning, but less frequent
c. עַל alone:
(a). because
(b). notwithstanding that, although
IV. Compounds:
1. with כְּ (rare and late)
a. as concerning, as upon
b. the like of their deeds is the like of (that which) he will repay
2. מֵעַל from upon, from over, from by
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Verses 4–7
Psalms 142:4–7
The psalmist here tells us, for our instruction, 1. How he was disowned and deserted by his friends, Psa 142:4. When he was in favour at court he seemed to have a great interest, but when he was made an out-law, and it was dangerous for any one to harbour him (witness Ahimelech's fate), then no man would know him, but every body was shy of him. He looked on his right hand for an advocate (Psa 109:31), some friend or other to speak a good word for him; but, since Jonathan's appearing for him had like to have cost him his life, nobody was willing to venture in defence of his innocency, but all were ready to say they knew nothing of the matter. He looked round to see if any would open their doors to him; but refuge failed him. None of all his old friends would give him a night's lodging, or direct him to any place of secresy and safety. How many good men have been deceived by such swallow-friends, who are gone when winter comes! David's life was exceedingly precious, and yet, when he was unjustly proscribed, no man cared for it, nor would move a hand for the protection of it. Herein he was a type of Christ, who, in his sufferings for us, was forsaken of all men, even of his own disciples, and trod the wine-press alone, for there was none to help, none to uphold, Isa 63:5. 2. How he then found satisfaction in God, Psa 142:5. Lovers and friends stood aloof from him, and it was in vain to call to them. "But," said he, "I cried unto thee, O Lord! who knowest me, and carest for me, when none else will, and wilt not fail me nor forsake me when men do;" for God is constant in his love. David tells us what he said to God in the cave: "Thou art my refuge and my portion in the land of the living; I depend upon thee to be so, my refuge to save me from being miserable, my portion to make me happy. The cave I am in is but a poor refuge. Lord, thy name is the strong tower that I run into. Thou art my refuge, in whom alone I shall think myself safe. The crown I am in hopes of is but a poor portion; I can never think myself well provided for till I know that the Lord is the portion of my inheritance and of my cup." Those who in sincerity take the Lord for their God shall find him all-sufficient both as a refuge and as a portion, so that, as no evil shall hurt them, so no good shall be wanting to them; and they may humbly claim their interest: "Lord, thou art my refuge and my portion; every thing else is a refuge of lies and a portion of no value. Thou art so in the land of the living, that is, while I live and have my being, whether in this world or in a better." There is enough in God to answer all the necessities of this present time. We live in a world of dangers and wants; but what danger need we fear if God is our refuge, or what wants if he be our portion? Heaven, which alone deserves to be called the land of the living, will be to all believers both a refuge and a portion. 3. How, in this satisfaction, he addressed himself to God (Psa 142:5, Psa 142:6): "Lord, give a gracious ear to my cry, the cry of my affliction, the cry of my supplication, for I am brought very low, and, if thou help me not, I shall be quite sunk. Lord, deliver me from my persecutors, either tie their hands or turn their hearts, break their power or blast their projects, restrain them or rescue me, for they are stronger than I, and it will be thy honour to take part with the weakest. Deliver me from them, or I shall be ruined by them, for I am not yet myself a match for them. Lord, bring my soul out of prison, not only bring me safe out of this cave, but bring me out of all my perplexities." We may apply it spiritually: the souls of good men are often straitened by doubts and fears, cramped and fettered through the weakness of faith and the prevalency of corruption; and it is then their duty and interest to apply themselves to God, and beg of him to set them at liberty and to enlarge their hearts, that they may run the way of his commandments. 4. How much he expected his deliverance would redound to the glory of God. (1.) By his own thanksgivings, into which his present complaints would then be turned: "Bring my soul out of prison, not that I may enjoy myself and my friends and live at ease, no, nor that I may secure my country, but that I may praise thy name." This we should have an eye to, in all our prayers to God for deliverance out of trouble, that we may have occasion to praise God and may live to his praise. This is the greatest comfort of temporal mercies that they furnish us with matter, and give us opportunity, for the excellent duty of praise. (2.) By the thanksgivings of many on his behalf (Co2 1:11): "When I am enlarged the righteous shall encompass me about; for my cause they shall make thee a crown of praise, so the Chaldee. They shall flock about me to congratulate me on my deliverance, to hear my experiences, and to receive (Maschil) instructions from me; they shall encompass me, to join with me in my thanksgivings, because thou shalt have dealt bountifully with me." Note, The mercies of others ought to be the matter of our praises to God; and the praises of others, on our behalf, ought to be both desired and rejoiced in by us.
Cross-references: Ps 142:4 · Ps 109:31 · Isa 63:5 · Ps 142:5 · Ps 142:6 · 2Cor 1:11