Psalms 142
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1  A maskil of David, while he was in the cave. A prayer.

mas-KEEL l’-da-VID bih-yo-TO va-m’-a-RAH t’-fi-LAH

א  מַשְׂכִּיל לְדָוִד בִּהְיוֹתוֹ בַמְּעָרָה תְפִלָּה׃

142:1   While he was in the cave

As recorded in Sefer Shmuel I 22, David runs for his life, escaping to a cave in Adulam. There, instead of solitude and fear, he finds compatriots and begins to build an army. Perhaps this prayer spurs a new resolve within him, not to be depressed or paralyzed by fear. The Bible speaks of 400 men who gathered in front of David, each one bitter and depressed, each without will or direction (ibid., verse 2). Prayer can serve as a great unifier. It can give desperate people hope, help them focus on new goals and instill with them lofty ideals. The prayer leader, David, is inspired by this group and begins his path towards self-determination, and ultimately towards the monarchy itself. From a dark, dank, cave emerges a spark, a spirit, a king of Israel.1 comment

2  I cry aloud to Hashem; I appeal to Hashem loudly for mercy.

ב  קוֹלִי אֶל־יְהֹוָה אֶזְעָק קוֹלִי אֶל־יְהֹוָה אֶתְחַנָּן׃

3  I pour out my complaint before Him; I lay my trouble before Him

ג  אֶשְׁפֹּךְ לְפָנָיו שִׂיחִי צָרָתִי לְפָנָיו אַגִּיד׃

4  when my spirit fails within me. You know my course; they have laid a trap in the path I walk.

ד  בְּהִתְעַטֵּף עָלַי רוּחִי וְאַתָּה יָדַעְתָּ נְתִיבָתִי בְּאֹרַח־זוּ אֲהַלֵּךְ טָמְנוּ פַח לִי׃

5  Look at my right and see— I have no friend; there is nowhere I can flee, no one cares about me.

ה  הַבֵּיט יָמִין וּרְאֵה וְאֵין־לִי מַכִּיר אָבַד מָנוֹס מִמֶּנִּי אֵין דּוֹרֵשׁ לְנַפְשִׁי׃

6  So I cry to You, Hashem; I say, “You are my refuge, all I have in the land of the living.”

ו  זָעַקְתִּי אֵלֶיךָ יְהֹוָה אָמַרְתִּי אַתָּה מַחְסִי חֶלְקִי בְּאֶרֶץ הַחַיִּים׃

7  Listen to my cry, for I have been brought very low; save me from my pursuers, for they are too strong for me.

ז  הַקְשִׁיבָה אֶל־רִנָּתִי כִּי־דַלּוֹתִי מְאֹד הַצִּילֵנִי מֵרֹדְפַי כִּי אָמְצוּ מִמֶּנִּי׃

8  Free me from prison, that I may praise Your name. The righteous shall glory in me for Your gracious dealings with me.

ח  הוֹצִיאָה מִמַּסְגֵּר נַפְשִׁי לְהוֹדוֹת אֶת־שְׁמֶךָ בִּי יַכְתִּרוּ צַדִּיקִים כִּי תִגְמֹל עָלָי׃

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Psalms 141
Psalms 143

Comments ( 2 )

The comments below do not necessarily reflect the beliefs and opinions of The Israel Bible™.

  • Phil Lambert

    Exodus 12:22
    “And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning.”
    .
    IS THE BLOOD OF THE LAMB OF GOD, YESHUA JESUS, APPLIED TO YOUR LIFE AND COVERING YOUR SINS? IF NOT, Matthew 18:3-4
    3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.
    4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.
    .
    Romans 10:9-10
    9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
    10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
    .
    Isaiah 53
    53 Who hath believed our report? and to whom is the arm of the Lord revealed?
    2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
    3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
    4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
    5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
    6 All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all.
    7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
    8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
    9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
    10 Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.
    11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
    12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

    • MATHEW

      Nothing to do with the blood of a man! Read the Jewish Bibile and it will answer itself. The plagues sent by G-d upon the Egyptians were aimed at their gods. The purpose was to show how impotent the gods of Egypt were and to force the Pharaoh to let G-d’s people go.

      Exodus 7:14-24 describes how the river Nile was changed into blood, also affecting the streams, canals, ponds and all the reservoirs. The fish died and the water was undrinkable. This, the first plague, was directed at Apis, the god of the Nile, Isis, the goddess of the Nile, and Khnum (the ram or sheep god), guardian of the Nile. The Egyptians believed the Nile was the bloodstream of Osiris, who was reborn each year when the river flooded.

      The second plague was delivered seven days later, and is described in Exodus 8:1-15. The plague of frogs (which came from the Nile), was a judgment against Heqet, the frog-headed goddess of birth. Frogs were thought to be sacred. After the frogs died, their stinking bodies were heaped up in offensive piles all through the land (Exodus 8:13–14).

      The third plague of gnats was a judgment on Set, the god of the desert. Unlike the previous plagues, the Egyptian magicians were unable to duplicate this one and said to Pharaoh, “This is the finger of G-d” (Exodus 8:19).

      Exodus 8:20-32 describes how the fourth plague, swarms of flies, afflicted only the Egyptians. G-d’s people, who lived in Goshen, were excluded. This was a judgment on Uatchit, the fly god.

      The fifth plague, the death of livestock, was a judgment on the goddess Hathor and the god Apis, who were both depicted as cattle. Exodus 9:1-7 describes how G-d’s people were unaffected.

      The sixth plague, boils, as described in Exodus 9:8-12, was a judgment against Sekhmet, Sunu, and Isis who were ascribed with powers to prevent disease.

      There followed a spectacular and dramatic seventh plague, of thunder, hail and lightning. This plague was directed against Nut, the sky goddess, Osiris, the crop fertility god, and Set, the storm god. Exodus 9:13-35 describes the utter devastation of crops, men and beasts, and trees. But no hail fell in the land of Goshen, where the Israelites were.

      G-d wasn’t done with Nut (the sky goddess), Osiris (the crop fertility god) and Set (the storm god). Exodus 10:12-20 describes how a plague of locusts devoured the remaining crops of wheat and rye, ensuring there would be no harvest in Egypt that year.

      The ninth plague is described in Exodus 10:21-29. The three days of darkness was aimed at the sun-god, Ra (or Re), one of the chief deities of Egypt. Ra was symbolized by Pharaoh himself.

      Exodus chapter 11 describes the tenth and last plague, the death of the firstborn Egyptian males, which was a judgment on Isis, the protector of children. This was the ultimate disaster since all the plans and dreams of a father were bound up in his firstborn son.

      The worship of sacred animals is as old as Egyptian religion. The sacrifice and the blood of the lamb would not have looked fondly as it would be an act of despising their god Khnum. In fact, Moses’ fear of a violent Egyptian reaction is well-documented in the Torah.

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Psalms 142

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