7<\/strong>. with a loathsome<\/em> disease] R.V. with burning; fever and inflammation. Cp. Job 30:27<\/span>; Job 30:30<\/span>.<\/p>\n For my bones are filled with a loathsome disease – <\/B>This would seem to indicate the seat of the disease, though not its nature. The word used here, according to Gesenius (Lexicon), properly denotes the internal muscles of the loins near the kidneys, to which the fat adheres. The word rendered loathsome – the word disease being supplied by our translators – is derived from <\/span> qalah<\/I>, a word which means to roast, to parch, as fruit, grain, etc.; and then, in the form used here, it means scorched, burned; hence, a burning or inflammation; and the whole phrase would be synonymous with an inflammation of the kidneys. The word used here does not imply that there was any eruption, or ulcer, though it would seem from Psa 38:5<\/span> that this was the fact, and that the inflammation had produced this effect.<\/P> And there is no soundness in my flesh – <\/B>See Psa 38:3<\/span>. His disease was so deep-seated and so pervading, that there did not seem to be any soundness in his flesh. His whole body seemed to be diseased.<\/P><\/p>\n Verse 7<\/span>. For my loins are filled with a loathsome<\/B><\/I> disease<\/B>] Or rather, a burning<\/I>; nikleh, from kalah<\/I>, to fry,<\/I> scorch<\/I>, &c., hence nikleh, a burning<\/I>, or strongly feverish<\/I> disease<\/I>.<\/P> <\/P> There is <\/B>no soundness in my flesh.<\/B><\/I>] All without<\/I> and all within<\/I> bears evidence that the whole of my solids and fluids are corrupt.<\/P> <\/p>\n Or, with filthiness<\/I>; or, with scorching heat<\/I>. The disease might be some burning fever, being also malignant or pestilential, either burning inwardly, or breaking forth outwardly in carbuncles or boils. It is true, this and the other expressions may be taken figuratively, of some grievous calamity; but we should not forsake the proper and the literal sense of the words without necessity, which seems not to be in this place. <\/P> <\/p>\n For my loins are filled with a loathsome [disease]<\/strong>,…. The word here used has the signification of burning k; and the Targum renders it, “my loins are filled with burning”; a burning fever was upon him, or there was an inflammation in those parts; a hot burning ulcer, which might be nauseous; and so was true in both senses. Aben Ezra interprets it abominable and vile; something not fit to be mentioned; and so Kimchi and Ben Melech. The word is rendered sometimes “lightly esteemed”; as in 1Sa 18:23<\/span>; and Jarchi thinks it has this sense here; and the meaning is, that he was vile in his own eyes, and mean in his own esteem. Doubtless the psalmist has reference to something more than a bodily disease; at least not to that only, but to the disease of his soul also, sin, which has the nature of a disease; it is an hereditary one, which is derived from one to another by propagation; it is universal, and reaches to all men, and to all the parts of the body and powers of the soul; it is a complication of disorders: it is in its own nature mortal, and ever incurable but by Christ; and, as here, it is a loathsome one; it is loathsome to God, and to all sensible sinners: and when the psalmist says his loins were filled with it, it may signify that it was an internal disorder that was in him; sin that dwelt in him, a law in his members; and may denote the aboundings of sin in him, the swarms of corruptions that were in him; as also the pain it gave him, and the quick sense he had of it;<\/p>\n and [there is] no soundness in my flesh<\/strong>: which is repeated, see<\/p>\n Ps 38:3<\/span>; partly for confirmation’s sake, and partly to show the continued sense of it, as persons under a disorder are continually making mention of it.<\/p>\n k R. Joseph Kimchi Abendana “ardore”, Pagninus, Vatablus “ardens ulcus”, Musculus, so some in Vatablus; “tostione”, Piscator; “adustione”, Gejerus; so the Targum; “adusto”, Gussetius, Ebr. Comment. p. 742.<\/p>\n In the next verse, the word כסלים, kesalaim, which I have rendered reins, is by some translated the flanks. But the more generally received opinion is, that it denotes the part under the reins, which extends towards the haunch, or the space between the thighs and flanks, where it is supposed there had been a sore. Commentators also differ in their opinion respecting the word נקלה, nikleh, which I have rendered burning In my translation I have followed those who adhere to the original meaning of the word; for the verb קלה, kalah, signifies to burn, or to consume with fire. Others, indeed, explain it not improperly in the sense of filthiness and corruption. I am, however, not inclined to limit it to a sore. In my opinion, the sense simply is, that his reins, or flanks, or thighs, were filled with an inflammatory disease, or at least were covered over with putrid sores; for these parts of the body are most subject to inflammation, and most liable to contract putrid humours. Some expound it allegorically, as meaning, that David seemed loathsome in his own eyes, when he thought of his reproach; but this appears too forced. When he adds that he was weakened and sore broken, he still farther confirms what he had said in the preceding verses: for by these various terms he wished to express the intolerable vehemence of his grief. Now, as a man, who is distinguished by courage, does not cry out and complain, and as we know that David did not shrink in bearing his afflictions, we may gather from this, that his sufferings were severe and painful in the extreme, inasmuch as he not only wept bitterly, but was also forced to cry out and complain. The noun נהמת, nahamath, which I have rendered roaring, may be derived from another verb than that which David has here used; but the meaning is obvious, namely, that the incontrollable emotions of his heart forced him to cry out. <\/p>\n (7) Loathsome disease.<\/strong>The Hebrew word is a passive participle of a verb meaning to scorch, <\/em>and here means inflamed <\/em>or inflammation. <\/em>Ewald renders ulcers. The LXX. and Vulg., deriving from another root meaning to be light, <\/em>or made light of, <\/em>render mockings.<\/p>\n 7<\/strong>. <\/strong> This, with Psa 38:3<\/span>, must be taken literally, as should Job 7:5<\/span>, not as a figure for great suffering. The participle translated loathsome disease <\/strong> properly means dryness, <\/em> and hence a burning heat, <\/em> or inflammation, <\/em> which causes exhaustion of the fluids. Perhaps the true idea is burning boils.<\/p>\n <\/em><\/p>\n Loins are referred to as the seat of strength, and the word is used as an emblem of strength, <\/em> and ground of reliance. <\/em> The strong muscles about the kidneys and lumbar region, being also the depository of fatty substance, (see Lev 3:4<\/span>; Lev 3:10<\/span>; Lev 3:15<\/span>; Job 15:27<\/span>, where it is translated flanks,<\/em>) are here represented as shrunken and dried up by heat.<\/p>\n Psa 38:7<\/span><\/em><\/strong>. <\/strong>For my loins are filled, <\/em><\/strong>&c.<\/strong> An anonymous writer on the psalms, who differs in opinion from Dr. Delaney, observes, that these words are not to be taken literally, but as figurative expressions, signifying the excessive misery and extreme wretchedness of the Psalmist’s condition. We find the same way of speaking, and almost the same words, used in Scripture, for the same purpose, by the prophets. Thus Eze 21:6<\/span>. Sigh therefore, thou son<\/em> of man! with the breaking of thy loins; and with bitterness sigh before their eyes: <\/em>where the latter part of the verse explains the former, meaning the same thing. So Isa 21:3<\/span> exclaims upon a like occasion, Therefore are my loins filled with pain: pangs have taken hold upon me, as the pangs of a woman who travaileth; I was bowed down at the hearing of it. <\/em>Now no man ever imagined that Ezekiel’s loins were broken; or that Isaiah had a pain in his back, like that of a woman in labour; but every one understands these expressions properly; viz. as denoting the prophet’s great grief and concern: and why should we not conclude that the prophet David used the like expressions in a like sense; especially as he almost begins this psalm with bold figurative expressions, and describes his miserable condition, Psa 38:2<\/span> by the arrows <\/em>of God sticking in him, and his hand pressing him sore? <\/em>See also Eze 29:7<\/span> which should be, and madest all their loins to shake; <\/em>by which this seems to have been a sort of proverbial expression, to signify great fear, as well as grief; and so we find Daniel describing the horror which seized Belshazzar, chap. 5: Psa 38:6<\/span>, by the joints of his loins being loosed.<\/em> <\/p>\n Psa 38:7 For my loins are filled with a loathsome [disease]: and [there is] no soundness in my flesh.<\/p>\n Ver. 7. For my loins are filled with a loathsome disease<\/strong> ] The loins, those scats of lust, are now grievously inflamed and pained with some imposthumated matter or pestilential carbuncle: Morbo vilissimo quem nominare dedecet,<\/em> saith Aben Ezra. Femora mea prorsus occupat ardens uleus<\/em> (Vat.). In quibus est concupiscentia<\/em> (Theodoret). God oft punisheth sin in kind, and speaketh to the conscience in its own language, that such a sickness was the fruit of such a sin. <\/p>\n <\/p>\n And there is no soundness in my flesh<\/strong> ] <\/p>\n Principium dulce est, sed finis Amoris amarus,<\/p>\n Laeta venire Venus, tristis abire solet.<\/p>\n<\/p>\n Sin is as the poison of asps, which first tickles him that is stung, and maketh him laugh; till, by little and little, it gets to the heart and then puts him to intolerable torture.<\/p>\n loathsome = burning. <\/p>\n my loins: Psa 41:8, 2Ch 21:18, 2Ch 21:19, Job 7:5, Job 30:18, Act 12:23 <\/p>\n no: Psa 38:3 <\/p>\n Reciprocal: Job 2:8 – took him Psa 6:2 – for I Psa 38:5 – My wounds Psa 78:13 – made Luk 14:21 – the halt<\/p>\n Psa 38:7. With a loathsome disease Hebrew, , nikleh, with vileness, or with scorching heat. The disease, says Poole, might be some burning fever, breaking forth outwardly in carbuncles, or biles. It is true, this and the other expressions may be taken figuratively; but we should not forsake the literal sense of the words without necessity. Others, however, are of opinion, that these are figurative expressions, signifying the excessive misery and extreme wretchedness of the psalmists condition. And it must be acknowledged that we find the same way of speaking, and almost the same words used in Scripture, by the prophets, for the same purpose. Thus the Lord says to Ezekiel, Eze 21:6, Sigh therefore, with the breaking of thy loins; and with bitterness sigh before their eyes, where the latter clause explains the former. So Isa 21:3, exclaims, upon a like occasion, Therefore are my loins filled with pain, &c.; I was bowed down at the hearing of it. Now no man ever imagined that Ezekiels loins were broken, or that Isaiah had a pain in his back like that of a woman in labour: but every one understands these expressions as only denoting the prophets great grief and concern. And why should we not conclude that the Prophet David used the like expressions in a like sense; especially as he almost begins this Psalm with bold figurative expressions, and describes his miserable condition by the arrows of God sticking in him, and his hand pressing him sore. An anonymous writer quoted by Dodd.<\/p>\n For my loins are filled with a loathsome [disease]: and [there is] no soundness in my flesh. 7. with a loathsome disease] R.V. with burning; fever and inflammation. Cp. Job 30:27; Job 30:30. Fuente: The Cambridge Bible for Schools and Colleges For my bones are filled with a loathsome disease – This would seem to … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 38:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-14509","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14509","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=14509"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14509\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14509"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14509"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14509"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"