the Second Week after Easter
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New King James Version
Psalms 40:6
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You do not delight in sacrifice and offering;you open my ears to listen.You do not ask for a whole burnt offering or a sin offering.
Sacrifice and offering you didn't desire. My ears have you opened: Burnt offering and sin offering have you not required.
Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
In sacrifice and offering you have not delighted, but you have given me an open ear. Burnt offering and sin offering you have not required.
You do not want sacrifices and offerings. But you have made a hole in my ear to show that my body and life are yours. You do not ask for burnt offerings and sacrifices to take away sins.
Receiving sacrifices and offerings are not your primary concern. You make that quite clear to me! You do not ask for burnt sacrifices and sin offerings.
Sacrifice and meal offering You do not desire, nor do You delight in them; You have opened my ears and given me the capacity to hear [and obey Your word]; Burnt offerings and sin offerings You do not require.
You have not desired sacrifice and meal offering; You have opened my ears; You have not required burnt offering and sin offering.
Sacrifice and offering you didn't desire. My ears have you opened: Burnt offering and sin offering have you not required.
Sacrifice & offering thou didest not desire: (for mine eares hast thou prepared) burnt offring and sinne offering hast thou not required.
Sacrifice and meal offering You have not desired;My ears You have opened;Burnt offering and sin offering You have not required.
Sacrifice and offering You did not desire, but my ears You have opened. Burnt offerings and sin offerings You did not require.
Sacrifices and offerings are not what please you; gifts and payment for sin are not what you demand. But you made me willing to listen and obey.
How much you have done, Adonai my God! Your wonders and your thoughts toward us — none can compare with you! I would proclaim them, I would speak about them; but there's too much to tell!
Sacrifice and oblation thou didst not desire: ears hast thou prepared me. Burnt-offering and sin-offering hast thou not demanded;
Lord, you made me understand this: You don't really want sacrifices and grain offerings. You don't want burnt offerings and sin offerings.
Sacrifices and offerings thou didst not desire; but as for me, I now have understanding; burnt offering and sin offering hast thou not required.
You do not want sacrifices and offerings; you do not ask for animals burned whole on the altar or for sacrifices to take away sins. Instead, you have given me ears to hear you,
A sacrifice and offering you do not desire. My ears you have opened. Burnt offering and sin offering you have not demanded.
Sacrifice and offering You did not desire; You have opened ears to Me. You have not asked burnt offering and sin offering.
I wolde declare them, and speake of the: but they are so many, that they can not be tolde.
Sacrifice and offering thou hast no delight in; Mine ears hast thou opened: Burnt-offering and sin-offering hast thou not required.
You had no desire for offerings of beasts or fruits of the earth; ears you made for me: for burned offerings and sin offerings you made no request.
Many things hast Thou done, O LORD my God, {N}there is none to be compared unto Thee! If I would declare and speak of them, they are more than can be told.
Sacrifice and offering thou didst not desire, mine eares hast thou opened: burnt offering and sinne-offering hast thou not required.
O God my Lord, great are thy wonderous workes which thou hast done: & none can count in order thy benefites towarde vs, yf I woulde declare them and speake of them, they shoulde be mo then I am able to expresse.
Sacrifice and offering thou wouldest not; but a body hast thou prepared me: whole-burnt-offering and sacrifice for sin thou didst not require.
Sacrifice and offering thou hast no delight in; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
Thou noldist sacrifice and offryng; but thou madist perfitli eeris to me. Thou axidist not brent sacrifice, and sacrifice for synne;
Sacrifice and offering you have no delight in; My ears you have opened: Burnt-offering and sin-offering you have not required.
Sacrifice and offering thou didst not desire; my ears hast thou opened: burnt-offering and sin-offering hast thou not required.
You take no delight in sacrifices or offerings. Now that you have made me listen, I finally understand— you don't require burnt offerings or sin offerings.
You have not wanted gifts given on the altar in worship. You have opened my ears. You have not wanted burnt gifts or gifts to cover sins.
Sacrifice and offering you do not desire, but you have given me an open ear. Burnt offering and sin offering you have not required.
Sacrifice and meal-offering, thou didst not delight in, Ears, didst thou pierce for me, - Ascending-sacrifice and sin-bearer, thou didst not ask:
(39-7) Sacrifice and oblation thou didst not desire; but thou hast pierced ears for me. Burnt offering and sin offering thou didst not require:
Sacrifice and offering thou dost not desire; but thou hast given me an open ear. Burnt offering and sin offering thou hast not required.
Sacrifice and present Thou hast not desired, Ears Thou hast prepared for me, Burnt and sin-offering Thou hast not asked.
Doing something for you, bringing something to you— that's not what you're after. Being religious, acting pious— that's not what you're asking for. You've opened my ears so I can listen.
Sacrifice and meal offering You have not desired; My ears You have opened; Burnt offering and sin offering You have not required.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Sacrifice: Psalms 50:8, Psalms 51:16, 1 Samuel 15:22, Isaiah 1:11, Isaiah 66:3, Jeremiah 7:21-23, Hosea 6:6, Matthew 9:13, Matthew 12:7, Hebrews 10:5-12
mine ears: Exodus 21:6, Job 33:16, Isaiah 50:4, Isaiah 50:5
opened: Heb. digged
Reciprocal: Genesis 22:13 - behind Leviticus 4:31 - a sweet Leviticus 14:25 - General Numbers 28:11 - in the beginnings Numbers 29:17 - General Deuteronomy 15:16 - General 1 Samuel 20:2 - show it me 2 Samuel 7:27 - revealed Job 36:10 - openeth Proverbs 8:31 - and my Isaiah 1:12 - required Isaiah 30:33 - the breath Isaiah 40:16 - nor Isaiah 48:8 - thine ear Jeremiah 6:20 - To what Jeremiah 7:22 - nor Matthew 5:17 - but Luke 19:28 - he went Luke 24:44 - in the psalms John 10:18 - This Acts 26:6 - the promise Romans 15:3 - Christ Philippians 2:8 - and became Hebrews 9:9 - that could
Cross-References
It came to pass after these things that the butler and the baker of the king of Egypt offended their lord, the king of Egypt.
So he put them in custody in the house of the captain of the guard, in the prison, the place where Joseph was confined.
And they said to him, "We each have had a dream, and there is no interpreter of it." So Joseph said to them, "Do not interpretations belong to God? Tell them to me, please."
Now it came to pass in the morning that his spirit was troubled, and he sent and called for all the magicians of Egypt and all its wise men. And Pharaoh told them his dreams, but there was no one who could interpret them for Pharaoh.
I saw a dream which made me afraid, and the thoughts on my bed and the visions of my head troubled me.
Then the king's countenance changed, and his thoughts troubled him, so that the joints of his hips were loosened and his knees knocked against each other.
28 "This is the end of the account. [fn] As for me, Daniel, my thoughts greatly troubled me, and my countenance changed; but I kept the matter in my heart."
And I, Daniel, fainted and was sick for days; afterward I arose and went about the king's business. I was astonished by the vision, but no one understood it.
Gill's Notes on the Bible
Sacrifice and offering thou didst not desire,.... These were desired, willed, and appointed by God, and that very early, even from the times of our first parents; and, when performed aright, were acceptable to God, quite down to the times of the Messiah: indeed, when offered without faith in Christ, and with a wicked mind, to merit any thing at the hand of God, they were always abominable to him; and he likewise ever preferred love to himself, and of the neighbour, obedience to the commands of the moral law, and works of mercy to men, before all the sacrifices of the ceremonial law, 1 Samuel 15:22; nor were these ever in such esteem with him as the sacrifices of a broken and contrite heart, or of praise and thanksgiving, Psalms 51:16; nor were they ever regarded by him but as they respected Christ; nor were they ever designed to cleanse from sin, and take it away, but to lead to the propitiatory sacrifice of Christ: but none of these senses have place here: the meaning of the words is, that it was not the will of God, at the time this passage refers to, that legal sacrifices should continue any longer; and that they should not be offered up, even by good men, in the best manner, and to the best ends and purposes; the time being come that a better sacrifice should be offered, which was the sum and substance of them, and was prefigured by them;
mine ears hast thou opened; or "dug", or "bored" m; in allusion, as is thought by many, to Exodus 21:6; though the phrase rather signifies the formation and excavation of the ear; or the preparing and fitting it for its use; that is, to hearken to the will of his heavenly Father, to become man, offer himself a sacrifice, and suffer and die in the room of his people; to which he became obedient, taking upon him the form of a servant, when found in fashion as a man; and was obedient unto death, even the death of the cross; see Isaiah 50:4; in Hebrews 10:5, the words are rendered as by the Septuagint, "but a body hast thou prepared me"; and with it the Arabic and Ethiopic versions agree; and so Apollinarius,
"flesh of mortal generation;''
a part of the body being put for the whole; and which, indeed, is supposed: for unless a body had been prepared for him, his ears could not have been opened; and it was in the body, in human nature, that he was the obedient servant; and this is to be understood, not only of a preparation of this body, in the purposes, counsel, and covenant of God; but chiefly of the formation of it in the womb of the virgin, where it was curiously wrought and prepared by the Holy, Ghost, that he might have something to offer, and in it become, as he did, an offering and a sacrifice to God, of a sweet smelling savour;
burnt offering and sin offering hast thou not required; any longer; this body being prepared for the Messiah to be offered up in.
m כרית "fodisti", Pagninus, Montanus, Vatablus, Gejerus, Michaelis; "perfodisti", Tigurine version, Musculus, Junius Tremellius, Piscator "perforasti", Cocceius.
Barnes' Notes on the Bible
Sacrifice and offering - The first of the words used here - זבח zebach - means properly a bloody-offering; the other - מנחה minchāh - an offering without blood, as a thank-offering. See the notes at Isaiah 1:11. The four words employed in this verse - sacrifice, offering, burnt-offering, sin-offering - embrace all the species of sacrifice and offerings known among the Hebrews; and the idea here is, that such offering as they were accustomed to offer was required of him who is here referred to. A higher service was needed.
Thou didst not desire - The word here rendered desire means to incline to, to be favorably disposed, as in reference to doing anything; that is, to will, to desire, to please. The meaning here is, that he did not will this or wish it; he would not be pleased with it in comparison with obedience, or as a substitute for obedience. He preferred obedience to any external rites and forms; to all the rites and forms of religion prescribed by the law. They were of no value without obedience; they could not be substituted in the place of obedience. This sentiment often occurs in the Old Testament, showing that the design of all the rites then prescribed was to bring men to obedience, and that they were of no value without obedience. See the notes at Isaiah 1:10-20; compare 1 Samuel 15:22; Psalms 51:16-17; Hosea 6:6; see also the notes at Hebrews 10:5.
Mine ears hast thou opened - Margin: “digged.” The Hebrew word - כרה kârâh - means “to dig;” as, to dig a well, Genesis 26:25; to dig a sepulchre, Genesis 50:5. As used here this would properly mean, “mine ears hast thou digged out;” that is, thou hast so opened them that there is a communication with the seat of hearing; or, in other words, thou hast caused me to hear this truth, or hast revealed it to me. Compare Isaiah 50:5, “The Lord God hath opened mine ear, and I was not rebellious.” The meaning here would be, that the ear had been opened, so that it was quick to hear. An indisposition to obey the will of God is often expressed by the fact that the ears are “stopped:” Zechariah 7:11; Psalms 58:4-5; Proverbs 21:13. There is manifestly no allusion here, though that has been supposed by many to be the reference, to the custom of boring through the ear of a servant with an awl, as a sign that he was willing to remain with his master: Exodus 21:6; Deuteronomy 15:17. In that case the outer circle, or rim of the ear was “bored through” with an awl; here the idea is that of “hollowinq out,” digging, excavating, that is, of making a passage “through,” so that one could hear; not the mere piercing of the outer ear. The essential idea is, that this truth had been communicated to him - that God preferred obedience to sacrifice; and that he had been made attentive to that truth, “as if” he had been before deaf, and his ears had been opened. The principal difficulty in the passage relates to its application in the Epistle to the Hebrews, Hebrews 10:5. That difficulty arises from the fact that the Septuagint translates the phrase here by the words “a body hast thou prepared me;” and that the author of the Epistle to the Hebrews founds an argument on that translation, with reference to the work of the Messiah. On this point, see the notes at Hebrews 10:5. It is perhaps not now possible to explain this difficulty in a way that will be entirely satisfactory.
burnt-offering - See the notes at Isaiah 1:11. The uniqueness of this offering was that it was consumed by fire.
And sin-offering - sin-offering was an offering or sacrifice made specifically for sin, with a view to expiate either sin in general, or some specific act of sin. In the Mosaic law there are two kinds of these offerings prescribed; “trespass-offerings,” or offerings for guilt or fault, denoted by the word אשׁם 'âshâm; and sin-offering, denoted by the word used here. They are offerings which were consumed by fire, Leviticus 5:1-19; Leviticus 6:1-7; Leviticus 14:10. But the essential “idea” was that they were for “sin,” or for some act of guilt. In a general sense, this was true of all bloody offerings or sacrifices; but in these cases the attention of the worshipper was turned particularly to the fact of sin or transgression.
Thou hast not required - That is, thou hast not required them as compared with obedience; in other words, thou hast preferred the latter. These offerings would not meet the case. More was necessary to be done than was implied in these sacrifices. They would not expiate sin; they would not remove guilt; they would not give the conscience peace. A higher work, a work implied in an act of “obedience” of the most exalted kind, was demanded in order to accomplish the work to be done. Compare Psalms 51:16.
Clarke's Notes on the Bible
Verse Psalms 40:6. Sacrifice and offering — The apostle, Hebrews 10:5, c., quoting this and the two following verses, says, When he (the Messiah) cometh into the world-was about to be incarnated, He saith-to God the Father, Sacrifice and offering thou wouldst not-it was never thy will and design that the sacrifices under thy own law should be considered as making atonement for sin they were only designed to point out my incarnation and consequent sacrificial death: and therefore a body hast thou prepared me, by a miraculous conception in the womb of a virgin; according to thy word, The seed of the woman shall bruise the head of the serpent.
A body hast thou prepared me. - The quotation of this and the two following verses by the apostle, Hebrews 10:5, c., is taken from the Septuagint, with scarcely any variety of reading: but, although the general meaning is the same, they are widely different in verbal expression in the Hebrew. David's words are אזנים כרית לי oznayim caritha lli, which we translate, My ears hast thou opened but they might be more properly rendered, My ears hast thou bored; that is, Thou hast made me thy servant for ever, to dwell in thine own house: for the allusion is evidently to the custom mentioned Exodus 21:2, c.: "If thou buy a Hebrew servant, six years he shall serve, and in the seventh he shall go out free: but if the servant shall positively say, I love my master, c., I will not go out free then his master shall bring him to the doorpost, and shall bore his ear through with an awl, and he shall serve him for ever."
But how is it possible that the Septuagint and the apostle should take a meaning so totally different from the sense of the Hebrew? Dr. Kennicott has a very ingenious conjecture here: he supposes that the Septuagint and apostle express the meaning of the words as they stood in the copy from which the Greek translation was made and that the present Hebrew text is corrupted in the word אזנים oznayim, ears, which has been written through carelessness for אז גוה az gevah, THEN, a BODY The first syllable, אז az, THEN, is the same in both; and the latter, נים, which, joined to אז makes אזנים oznayim, might have been easily mistaken for גוה gevah, BODY; נ nun being very like ג gimel; י yod like ו vau; and ה he like final ם mem; especially if the line on which the letters were written in the MS. happened to be blacker than ordinary, which has often been a cause of mistake, it might then have been easily taken for the under-stroke of the mem, and thus give rise to a corrupt reading; add to this, the root כרה carah signifies as well to prepare, as to open, bore, c. On this supposition the ancient copy translated by the Septuagint, and followed by the apostle, must have read the text thus: אז גוה כרית לי az gevah charitha lli; Σωμα δε κατηρτισω μοι· Then a body thou hast prepared me: thus the Hebrew text, the version of the Septuagint, and the apostle, will agree in what is known to be an indisputable fact in Christianity; namely, that Christ was incarnated for the sin of the world.
The AEthiopic has nearly the same reading: the Arabic has both, "A body hast thou prepared me, and mine ears thou hast opened." But the Syriac, the Chaldee, and the Vulgate, agree with the present Hebrew text; and none of the MSS. collated by Kennicott and De Rossi have any various reading on the disputed words.
It is remarkable, that all the offerings and sacrifices which were considered to be of an atoning or cleansing nature, offered under the law, are here enumerated by the psalmist and the apostle, to show that none of them, nor all of them, could take away sin; and that the grand sacrifice of Christ was that alone which could do it.
Four kinds are here specified, both by the psalmist and the apostle: viz. SACRIFICE, זבח zebach, θυσια; OFFERING, מנחה minchah, προσφορα; BURNT-OFFERING, עולה olah, ολοκαυτωμα; SIN-OFFERING, חטאה chataah, περιαμαρτιας. Of all these we may say, with the apostle, it was impossible that the blood of bulls and goats, c. should take away sin.
Thou hast had no pleasure. - Thou couldst never be pleased with the victims under the law thou couldst never consider them as atonements for sin, as they could never satisfy thy justice, nor make thy law honourable.
