Psalm-41

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Tanakh versions:

Throughout this site I may use any of the following three versions of the TaNaKh: 1. “Jewish Publication Society” (JPS-1917), 2. Mechon-Mamre.org” (MEC), and 3. “Sefaria.org” (SEF).

Colour coded details of the - TaNaKh:

1. Torah = History & Law, 2. Nevi’im = The Prophets. 3. *Ketuvim = all other Writings.

*The Ketuvim - Includes, Poetical books - Psalms, Proverbs, Job, the Megillot, or Scrolls - Song of Solomon, Ruth, Lamentations of Jeremiah, Ecclesiastes, and Esther, prophecy of Daniel, and history of Ezra, Nehemiah, and Chronicles I & II.

Please Note: Some alterations or (additions) have been made relating to ‘Names’ and ‘Attributes’ having been corrected like it once was pre the now “Masoretic Text”.

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Remember the following two truth’s from our beloved Scriptures!

“Ye shall NOT ADD TO THE WORD which I command you, NEITHER SHALL YE DIMINISH FROM IT, that ye may keep the commandments of יְהוָה אֱלֹהֵיכֶם - the LORD your Eloleichem, which I command you”. Davarim - Deuteronomy 4:2. (JPS-1917).

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“Tehillim-Psalm 41”

With Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.

Just before the study, I would like to provide one more vital quote from the book of Yahoshua - Joshua Ch 1:7-8. (JPS-1917).

“Be strong and courageous. Be careful to obey the entire Torah My servant Moshe has given you; do not turn from it to the right or to the left, that you may be successful wherever you go. Do not let this Book of the Torah depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful.”

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Welcome to this new Tehillim - Psalms study, and I pray that by reading this Psalm it will provide you with a new encouragement, that is if your life is going through troubled times! Believe me, there is an answer!

Introduction:

Tehillim - Psalm 41 is a prayer attributed to King Dovid - David, reflecting on the deep personal distress of being sick and betrayed by trusted companions during his illness. It is a contemplative and poignant piece that explores themes of Divine justice, the struggle of suffering, the sting of disloyalty, and a steadfast reliance on אֱלֹהִים - Elohim’s grace and mercy.

This Psalm opens with a ‘beatitude’ (a statement of blessedness) for those who consider the poor and vulnerable, suggesting that showing ‘compassion to others’ invokes אֱלֹהִים - Elohim’s ‘protection when one is in need’. The body of the Psalm is a heartfelt lament, detailing the pain of physical illness intertwined with the emotional wound of treachery. David expresses his suffering, the cruel words of his enemies, and the ultimate betrayal by his “own familiar friend” (v. 10). The Psalm concludes with a renewed expression of faith, trusting that אֱלֹהִים - Elohim, will uphold him and ultimately vindicate him over his enemies. It is a Psalm that moves from ‘vulnerability’ to ‘a powerful declaration of trust in יְהוָה - the LORD’, בָּרוּךְ שֵׁם קָדוֹשׁוֹ – ‘Baruch Shem Kadosho’ - ‘Blessed be His Holy Name!’

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Let us read this powerful Tehillim - Psalm 41. (JPS-1917 version):

Please read it prayerfully!

1. “For the Leader. A Psalm of David.

2. Happy is he that considereth the poor; יְהוָה - the LORD will deliver him in the day of evil.

3. יְהוָה - the LORD preserve him, and keep him alive, let him be called happy in the land; and deliver not Thou him unto the greed of his enemies.

4. יְהוָה -the LORD support him upon the bed of illness; mayest Thou turn all his lying down in his sickness.

5. As for me, I said: ‘O יְהוָה - LORD, be gracious unto me; heal my soul; for I have sinned against Thee’.

6. Mine enemies speak evil of me: 'When shall he die, and his name perish?'

7. And if one come to see me, he speaketh falsehood; his heart gathereth iniquity to itself; when he goeth abroad, he speaketh of it.

8. All that hate me whisper together against me, against me do they devise my hurt:

9. 'An evil thing cleaveth fast unto him; and now that he lieth, he shall rise up no more.'

10. Yea, mine own familiar friend, in whom I trusted, who did eat of my bread,
hath lifted up his heel against me.

11. But Thou, O יְהוָה - LORD, be gracious unto me, and raise me up, that I may requite them.

12. By this I know that Thou delightest in me, that mine enemy doth not triumph over me.

13. And as for me, Thou upholdest me because of mine integrity, and settest me before Thy face for ever.

14. Blessed be יְהוָה - the LORD, the - אֱלֹהִים - Elohim of Israel, from everlasting and to everlasting. Amen, and Amen!

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I will now add a verse by verse look of this chapter, using the JPS-1917 text:

1. For the Leader. A Psalm of David.

The above is a simple commencement.

2. Happy is he that considers the poor; יְהוָה - the LORD will deliver him in the day of evil.

The Psalm begins with a promise. It suggests that a person who shows compassion and consideration for those who are poor or weak will receive אֱלֹהִים - Elohim’s help and protection when they themselves face trouble (“the day of evil”). It establishes a moral principle of reciprocity in Divine favour.

3. יְהוָה - the LORD preserve him, and keep him alive, and he shall be called happy in the land; and deliver not Thou him unto the will of his enemies.

This verse expands on the blessing. יְהוָה - the LORD will preserve the compassionate person’s life, grant them happiness and prosperity (“called happy in the land”), and prevent their adversaries from triumphing over them.

4. יְהוָה - the LORD support him upon the bed of sickness; Thou changest all his bed in his illness.

Here the theme shifts specifically to illness. The compassionate individual will find Divine ‘support’ and ‘comfort’ when they are sick and bedridden. אֱלֹהִים- Elohim is depicted as actively providing comfort (“changest all his bed”) during their suffering.

5. As for me, I said: ‘יְהוָה - LORD, be gracious unto me; heal my soul; for I have sinned against Thee’.

David transitions from the general blessing to his personal situation. He asks אֱלֹהִים for grace and healing. His suffering is seen, at least in part, as a consequence ‘of sin’ (“for I have sinned against Thee”), indicating a self-awareness and a plea for forgiveness. The request is for - אֱלֹהִים to “heal my soul”, suggesting a deep spiritual and emotional need beyond the physical illness.

6. Mine enemies speak evil of me: ‘When shall he die, and his name perish?’

The Psalmist reveals the cruelty of his enemies. Instead of sympathy during his illness, they eagerly anticipate his death and the end of his legacy (“his name perish!”). This highlights the depth of the hostility he faces.

7. And if he come to see me, he speaketh falsehood; his heart gathereth iniquity to itself; when he goeth abroad, he telleth it.

This verse describes a deceptive enemy who visits the sickbed under the guise of concern but speaks lies (“speaketh falsehood”). His true intention is malicious, gathering ‘negative information’ or ‘rumours’ (“gathereth iniquity”) to spread outside (“when he goeth abroad, he telleth it”).

8. All that hate me whisper together against me; against me do they devise my hurt.

The enemies are actively conspiring. They secretly plot and whisper (“whisper together”) behind his back, planning ways to cause him harm while he is weak and vulnerable.

9. ‘An evil thing is poured out upon him; and now that he lieth, he shall rise up no more’.

This is the substance of their whispering: they believe the Psalmist's illness is a severe judgment from אֱלֹהִים (“An evil thing is poured out upon him”). They are convinced his condition is terminal and that he is doomed to die “he shall rise up no more”).

10. Yea, mine own familiar friend, in whom I trusted, who did eat of my bread, hath lifted up his heel against me.

This is perhaps the most famous and painful verse. The Psalmist expresses the deep wound of betrayal by a close, trusted companion. The imagery of one who “did eat of my bread” signifies intimate fellowship and dependence. “Hath lifted up his heel against me” is a powerful metaphor for kicking or striking the one who showed hospitality.

11. But Thou, O יְהוָה - LORD, be gracious unto me, and raise me up, that I may requite them.

Despite the betrayal, David turns back to אֱלֹהִים - Elohim with hope. He asks אֱלֹהִים to be ‘gracious’, and restore his health (“raise me up”), and enable him to repay his enemies for their evil actions. This reflects a desire for justice and vindication.

12. By this I know that Thou delightest in me, because mine enemy doth not triumph over me.

The Psalmist expresses confidence in אֱלֹהִים - Elohim’s favour. He takes the very fact that his enemies have not yet triumphed as a sign of אֱלֹהִים - Elohim’s delight and support.

13. And as for me, Thou upholdest me in mine integrity, and settest me before Thy face for ever.

He affirms his own integrity and trust that אֱלֹהִים sustains him (“Thou upholdest me in mine integrity”). He believes אֱלֹהִים will keep him in a place of favour and presence (“settest me before Thy face for ever”), ensuring his lasting position and honour!

14. Blessed be יְהוָה - the LORD, the אֱלֹהִים - Elohim of Israel, from everlasting to everlasting. Amen, and Amen.

The Psalm concludes with a doxology (a statement of praise) which is likely an editorial addition marking the end of the first ‘book’ of Psalms 1 to 41). It is a universal and timeless expression of praise to אֱלֹהִים - Elohim, confirming faith that endures through suffering and betrayal.

In Conclusion:

Psalms 41 offers a profound reflection on how faith is tested during physical suffering and personal betrayal. It teaches that showing compassion to others can be a source of strength when we face our own crises. The Psalm honestly portrays the pain of having one's vulnerability exploited by enemies, and most painfully, by close friends.

Ultimately, David’s response is not despair, but a powerful act of faith. He places his trust entirely in אֱלֹהִים - Elohim’s justice and sustaining power. The Psalm moves from a lament over physical and emotional pain to a confident affirmation that אֱלֹהִים upholds the righteous in their integrity, providing comfort and eventual vindication, no matter how dire the circumstances appear. The final doxology serves as a reminder that אֱלֹהִים - Elohim’s sovereignty and faithfulness extend beyond any individual struggle, "from everlasting to everlasting.”

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Please Note: “hebraicstudies” links are located down the page!

This site was originally created, for those who desired to return to our blessed and wonderful faith. Thus be wise and work on your faith and pray at least two, or better still three times a day (if possible) and always seek our beloved אֱלֹהִים - Elohim’s guidance, for His love is always with us, especially when we seek Him, blessed be He! However this site has become very much a teaching site with countless of hundreds of studies!

Remember what אֱלֹהִים - Elohim, blessed be He, said the following, via several of our prophets...

“Return unto Me, and I will return unto you, saith צְבָאוֹת- יְהוָה- the LORD of hosts”. Mal’a’chi - Malachi 3:7. (JPS).

And Remember ...

Enjoy your Sabbath Rest, Shabbat Shalom!

אֲנִי יְהוָה אֱלֹהֵיכֶם, בְּחֻקּוֹתַי לֵכוּ; וְאֶת-מִשְׁפָּטַי שִׁמְרוּ, וַעֲשׂוּ אוֹתָם

וְאֶת-שַׁבְּתוֹתַי, קַדֵּשׁוּ; וְהָיוּ לְאוֹת, בֵּינִי וּבֵינֵיכֶם-לָדַעַת, כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם

“I am אֱלֹהֵיכֶם יְהוָה - the LORD your Eloheichem; walk in My statutes, and keep Mine ordinances, and do them; and hallow My Sabbaths, and they shall be a sign between Me and you, that ye may know that I am אֱלֹהֵיכֶם יְהוָה - the LORD your Eloheichem”. Yechezkel - Ezekiel 20:19-20. (JPS).

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“Hebraic Studies” motto is as follows;

“The More Torah, the More Life”

For אֱלֹהִים יְהוָה - the LORD Elohim, Blessed be His Sanctified Name,

He is the one who gave us our Life!”

May the שָׁלוֹם - Shalom = Peace of צְבָאוֹת- יְהוָה= the LORD of hosts. be with you, and please always uphold our blessed שַׁבָּת - Shabbat, as well as the מוֹעֲדִים - Mo’a’dim - Feasts, and continue saying your daily תְּפִלָּה - Tefeelah’s (Prayers) and regular בְּרָכָה - Be’ra’chah’s (blessings) before food and drinks, etc!

שָׁלוֹם עֲלֵיכֶם - Shalom Aleichem - Peace be with you!

Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.

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