1 Deliver me, O LORD, from the evil man: preserve me from the violent man;
2 Which imagine mischiefs in their heart; continually are they gathered together for war.
3 They have sharpened their tongues like a serpent; adders' poison is under their lips. Selah.
4 Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings.
5 The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah.
6 I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD.
7 O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle.
8 Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. Selah.
9 As for the head of those that compass me about, let the mischief of their own lips cover them.
10 Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again.
11 Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him.
12 I know that the LORD will maintain the cause of the afflicted, and the right of the poor.
13 Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence.
1 [[To the chief Musician, H5329 A Psalm H4210 of David.]] H1732 Deliver H2502 me, O LORD, H3068 from the evil H7451 man: H120 preserve H5341 me from the violent H2555 man; H376
2 Which imagine H2803 mischiefs H7451 in their heart; H3820 continually H3117 are they gathered together H1481 for war. H4421
3 They have sharpened H8150 their tongues H3956 like a serpent; H5175 adders' H5919 poison H2534 is under their lips. H8193 Selah. H5542
4 Keep H8104 me, O LORD, H3068 from the hands H3027 of the wicked; H7563 preserve H5341 me from the violent H2555 man; H376 who have purposed H2803 to overthrow H1760 my goings. H6471
5 The proud H1343 have hid H2934 a snare H6341 for me, and cords; H2256 they have spread H6566 a net H7568 by the wayside; H3027 H4570 they have set H7896 gins H4170 for me. Selah. H5542
6 I said H559 unto the LORD, H3068 Thou art my God: H410 hear H238 the voice H6963 of my supplications, H8469 O LORD. H3068
7 O GOD H3069 the Lord, H136 the strength H5797 of my salvation, H3444 thou hast covered H5526 my head H7218 in the day H3117 of battle. H5402
8 Grant H5414 not, O LORD, H3068 the desires H3970 of the wicked: H7563 further H6329 not his wicked device; H2162 lest they exalt H7311 themselves. Selah. H5542
9 As for the head H7218 of those that compass me about, H4524 let the mischief H5999 of their own lips H8193 cover H3680 them.
10 Let burning coals H1513 fall H4131 H4131 upon them: let them be cast H5307 into the fire; H784 into deep pits, H4113 that they rise not up again. H6965
11 Let not an evil speaker H376 H3956 be established H3559 in the earth: H776 evil H7451 shall hunt H6679 the violent H2555 man H376 to overthrow H4073 him.
12 I know H3045 that the LORD H3068 will maintain H6213 the cause H1779 of the afflicted, H6041 and the right H4941 of the poor. H34
13 Surely the righteous H6662 shall give thanks H3034 unto thy name: H8034 the upright H3477 shall dwell H3427 in thy presence. H6440
1 Deliver me, O Jehovah, from the evil man; Preserve me from the violent man:
2 Who devise mischiefs in their heart; Continually do they gather themselves together for war.
3 They have sharpened their tongue like a serpent; Adders' poison is under their lips. Selah
4 Keep me, O Jehovah, from the hands of the wicked; Preserve me from the violent man: Who have purposed to thrust aside my steps.
5 The proud have hid a snare for me, and cords; They have spread a net by the wayside; They have set gins for me. Selah
6 I said unto Jehovah, Thou art my God: Give ear unto the voice of my supplications, O Jehovah.
7 O Jehovah the Lord, the strength of my salvation, Thou hast covered my head in the day of battle.
8 Grant not, O Jehovah, the desires of the wicked; Further not his evil device, `lest' they exalt themselves. Selah
9 As for the head of those that compass me about, Let the mischief of their own lips cover them.
10 Let burning coals fall upon them: Let them be cast into the fire, Into deep pits, whence they shall not rise.
11 An evil speaker shall not be established in the earth: Evil shall hunt the violent man to overthrow him.
12 I know that Jehovah will maintain the cause of the afflicted, And justice for the needy.
13 Surely the righteous shall give thanks unto thy name: The upright shall dwell in thy presence. Psalm 141 A Psalm of David.
1 To the Overseer. -- A Psalm of David. Deliver me, O Jehovah, from an evil man, From one of violence Thou keepest me.
2 Who have devised evils in the heart, All the day they assemble `for' wars.
3 They sharpened their tongue as a serpent, Poison of an adder `is' under their lips. Selah.
4 Preserve me, Jehovah, from the hands of the wicked, From one of violence Thou keepest me, Who have devised to overthrow my steps.
5 The proud hid a snare for me -- and cords, They spread a net by the side of the path, Snares they have set for me. Selah.
6 I have said to Jehovah, `My God `art' Thou, Hear, Jehovah, the voice of my supplications.'
7 O Jehovah, my Lord, strength of my salvation, Thou hast covered my head in the day of armour.
8 Grant not, O Jehovah, the desires of the wicked, His wicked device bring not forth, They are high. Selah.
9 The chief of my surrounders, The perverseness of their lips covereth them.
10 They cause to fall on themselves burning coals, Into fire He doth cast them, Into deep pits -- they arise not.
11 A talkative man is not established in the earth, One of violence -- evil hunteth to overflowing.
12 I have known that Jehovah doth execute The judgment of the afflicted, The judgment of the needy.
13 Only -- the righteous give thanks to Thy name, The upright do dwell with Thy presence!
1 {To the chief Musician. A Psalm of David.} Free me, O Jehovah, from the evil man; preserve me from the violent man:
2 Who devise mischiefs in [their] heart; every day are they banded together for war.
3 They sharpen their tongues like a serpent; adders' poison is under their lips. Selah.
4 Keep me, O Jehovah, from the hands of the wicked [man], preserve me from the violent man, who devise to overthrow my steps.
5 The proud have hidden a snare for me, and cords; they have spread a net by the way-side; they have set traps for me. Selah.
6 I have said unto Jehovah, Thou art my ùGod: give ear, O Jehovah, to the voice of my supplications.
7 Jehovah, the Lord, is the strength of my salvation: thou hast covered my head in the day of battle.
8 Grant not, O Jehovah, the desire of the wicked; further not his device: they would exalt themselves. Selah.
9 [As for] the head of those that encompass me, let the mischief of their own lips cover them.
10 Let burning coals fall on them; let them be cast into the fire; into deep waters, that they rise not up again.
11 Let not the man of [evil] tongue be established in the earth: evil shall hunt the man of violence to [his] ruin.
12 I know that Jehovah will maintain the cause of the afflicted one, the right of the needy.
13 Yea, the righteous shall give thanks unto thy name; the upright shall dwell in thy presence.
1 > Deliver me, Yahweh, from the evil man. Preserve me from the violent man;
2 Those who devise mischief in their hearts. They continually gather themselves together for war.
3 They have sharpened their tongues like a serpent. Viper's poison is under their lips. Selah.
4 Yahweh, keep me from the hands of the wicked. Preserve me from the violent men who have determined to trip my feet.
5 The proud have hidden a snare for me, They have spread the cords of a net by the path. They have set traps for me. Selah.
6 I said to Yahweh, "You are my God." Listen to the cry of my petitions, Yahweh.
7 Yahweh, the Lord, the strength of my salvation, You have covered my head in the day of battle.
8 Yahweh, don't grant the desires of the wicked. Don't let their evil plans succeed, or they will become proud. Selah.
9 As for the head of those who surround me, Let the mischief of their own lips cover them.
10 Let burning coals fall on them. Let them be thrown into the fire, Into miry pits, from where they never rise.
11 An evil speaker won't be established in the earth. Evil will hunt the violent man to overthrow him.
12 I know that Yahweh will maintain the cause of the afflicted, And justice for the needy.
13 Surely the righteous will give thanks to your name. The upright will dwell in your presence.
1 <To the chief music-maker. A Psalm. Of David.> O Lord, take me out of the power of the evil man; keep me safe from the violent man:
2 For their hearts are full of evil designs; and they are ever making ready causes of war.
3 Their tongues are sharp like the tongue of a snake; the poison of snakes is under their lips. (Selah.)
4 O Lord, take me out of the hands of sinners; keep me safe from the violent man: for they are designing my downfall.
5 The men of pride have put secret cords for my feet; stretching nets in my way, so that they may take me with their tricks. (Selah.)
6 I have said to the Lord, You are my God: give ear, O Lord, to the voice of my prayer.
7 O Lord God, the strength of my salvation, you have been a cover over my head in the day of the fight.
8 O Lord, give not the wrongdoer his desire; give him no help in his evil designs, or he may be uplifted in pride. (Selah.)
9 As for those who come round me, let their heads be covered by the evil of their lips.
10 Let burning flames come down on them: let them be put into the fire, and into deep waters, so that they may not get up again.
11 Let not a man of evil tongue be safe on earth: let destruction overtake the violent man with blow on blow.
12 I am certain that the Lord will take care of the cause of the poor, and of the rights of those who are troubled.
13 Truly, the upright will give praise to your name: the holy will have a place in your house.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 140
Commentary on Psalms 140 Keil & Delitzsch Commentary
Prayer for Protection against Wicked, Crafty Men
The close of the preceding Psalm is the key to David's position and mood in the presence of his enemies which find expression in this Psalm. He complains here of serpent-like, crafty, slanderous adversaries, who are preparing themselves for war against him, and with whom he will at length have to fight in open battle. The Psalm, in its form more bold than beautiful, justifies its לדוד in so far as it is Davidic in thoughts and figures, and may be explained from the circumstances of the rebellion of Absalom, to which as an outbreak of Ephraimitish jealousy the rebellion of Sheba ben Bichri the Benjamite attached itself. Psalms 58:1-11 and Psalms 64:1-10 are very similar. The close of all three Psalms sounds much alike, they agree in the use of rare forms of expression, and their language becomes fearfully obscure in style and sound where they are directed against the enemies.
The assimilation of the Nun of the verb נצר is given up, as in Psalms 61:8; Psalms 78:7, and frequently, in order to make the form more full-toned. The relative clause shows that אישׁ חמסים is not intended to be understood exclusively of one person. בּלב strengthens the notion of that which is deeply concealed and premeditated. It is doubtful whether יגוּרוּ signifies to form into troops or to stir up. But from the fact that גּוּר in Psalms 56:7; Psalms 59:4, Isaiah 54:15, signifies not congregare but se congregare , it is to be inferred that גּוּר in the passage before us, like גּרה (or התגּרה in Deuteronomy 2:9, Deuteronomy 2:24), in Syriac and Targumic גּרג , signifies concitare , to excite (cf. שׂוּר together with שׂרה , Hosea 12:4.). In Psalms 140:4 the Psalm coincides with Psalms 64:4; Psalms 58:5. They sharpen their tongue, so that it inflicts a fatal sting like the tongue of a serpent, and under their lips, shooting out from thence, is the poison of the adder (cf. Song of Solomon 4:11). עכשׁוּב is a ἅπαξ λεγομ . not from כּשׁב ( Jesurun , p. 207), but from עכשׁ , Arab. ‛ks and ‛kš , root ‛k (vid., Fleischer on Isaiah 59:5, עכּבישׁ ), both of which have the significations of bending, turning, and coiling after the manner of a serpent; the Beth is an organic addition modifying the meaning of the root.
(Note: According to the original Lexicons Arab. ‛ks signifies to bend one's self, to wriggle, to creep sideways like the roots of the vine, in the V form to move one's self like an adder (according to the Ḳamûs ) and to walk like a drunken man (according to Neshwân ); but Arab. ‛kš signifies to be intertwined, knit or closely united together, said of hairs and of the branches of trees, in the V form to fight hand to hand and to get in among the crowd. The root is apparently expanded into עכשׁוב by an added Beth which serves as a notional speciality, as in Arab. ‛rqûb the convex bend of the steep side of a rock, or in the case of the knee of the hind-legs of animals, and in Arab. charnûb (in the dialect of the country along the coast of Palestine, where the tree is plentiful, in Neshwân churnûb ), the horn-like curved pod of the carob-tree ( Ceratonia Siliqua ), syncopated Arab. charrûb , charrûb (not charûb ), from Arab. charn , cogn. qarn , a horn, cf. Arab. chrnâyt , the beak of a bird of prey, Arab. chrnûq , the stork [ vid . on Psalms 104:17], Arab. chrnı̂n , the rhinoceros [ vid . on Psalms 29:6], Arab. chrnuı̂t , the unicorn [ vid. ibid. ] . - Wetzstein.)
The course of this second strophe is exactly parallel with the first. The perfects describe their conduct hitherto, as a comparison of Psalms 140:3 with Psalms 140:3 shows. פּעמים is poetically equivalent to רגלים , and signifies both the foot that steps (Psalms 57:5; Psalms 58:11) and the step that is made by the foot (Ps 85:14; Psalms 119:133), and here the two senses are undistinguishable. They are called גּאים on account of the inordinate ambition that infatuates them. The metaphors taken from the life of the hunter (Psalms 141:9; Psalms 142:4) are here brought together as it were into a body of synonyms. The meaning of ליד־מעגּל becomes explicable from Psalms 142:4; ליד , at hand, is equivalent to “immediately beside” (1 Chronicles 18:17; Nehemiah 11:24). Close by the path along which he has to pass, lie gins ready to spring together and ensnare him when he appears.
Such is the conduct of his enemies; he, however, prays to his God and gets his weapons from beside Him. The day of equipment is the day of the crisis when the battle is fought in full array. The perfect סכּותה states what will then take place on the part of God: He protects the head of His anointed against the deadly blow. Both Psalms 140:8 and Psalms 140:8 point to the helmet as being מעוז ראשׁ , Psalms 60:9; cf. the expression “the helmet of salvation” in Isaiah 59:17. Beside מאויּי , from the ἅπ. λεγ . מאוה , there is also the reading מאויי , which Abulwalîd found in his Jerusalem codex (in Saragossa). The regular form would be מאוי , and the boldly irregular ma'awajjê follows the example of מחשׁכּי , מחמדּי , and the like, in a manner that is without example elsewhere. זממז for מזמּתו is also a hapaxlegomenon; according to Gesenius the principal form is זמם , but surely ore correctly זמם (like קרב ), which in Aramaic signifies a bridle, and here a plan, device. The Hiph . חפיק (root פק , whence נפק , Arab. nfq ) signifies educere in the sense of reportare , Proverbs 3:13; Proverbs 8:35; Proverbs 12:2; Proverbs 18:22, and of porrigere , Psalms 144:13, Isaiah 58:10. A reaching forth of the plan is equivalent to the reaching forth of that which is projected. The choice of the words used in this Psalm coincides here, as already in מעגּל , with Proverbs and Isaiah. The future ירוּמוּ expresses the consequence (cf. Psalms 61:8) against which the poet wishes to guard.
The strophic symmetry is now at an end. The longer the poet lingers over the contemplation of the rebels the more lofty and dignified does his language become, the more particular the choice of the expressions, and the more difficult and unmanageable the construction. The Hiph . הסב signifies, causatively, to cause to go round about (Exodus 13:18), and to raise round about (2 Chronicles 14:6); here, after Joshua 6:11, where with an accusative following it signifies to go round about: to make the circuit of anything, as enemies who surround a city on all sides and seek the most favourable point for assault; מסבּי from the participle מסב . Even when derived from the substantive מסב (Hupfeld), “my surroundings” is equivalent to איבי סביבותי in Psalms 27:6. Hitzig, on the other hand, renders it: the head of my slanderers, from סבב , to go round about, Arabic to tell tales of any one, defame; but the Arabic sbb , fut. u , to abuse, the IV form ( Hiphil ) of which moreover is not used either in the ancient or in the modern language, has nothing to do with the Hebrew סבב , but signifies originally to cut off round about, then to clip (injure) any one's honour and good name.
(Note: The lexicographer Neshwân says, i. 279 b : Arab. 'l - sbb 'l - šatm w- qı̂l an aṣl 'l - sbb 'l - qaṭ‛ ṯm ṣâr 'l - štm , “ sebb is to abuse; still, the more original signification of cutting off is said to lie at the foundation of this signification.” That Arab. qṭ‛ is synonymous with it, e.g., Arab. lı̂štqt‛fı̂nâ , why dost thou cut into us? i.e., why dost thou insult our honour? - Wetzstein.)
The fact that the enemies who surround the psalmist on every side are just such calumniators, is intimated here in the word שׂפתימו . He wishes that the trouble which the enemies' slanderous lips occasion him may fall back upon their own head. ראשׁ is head in the first and literal sense according to Psalms 7:17; and יכסּימו (with the Jod of the groundform kcy, as in Deuteronomy 32:26; 1 Kings 20:35; Chethîb יכסּוּמו ,
(Note: Which is favoured by Exodus 15:5, jechasjûmû with mû instead of mô , which is otherwise without example.)
after the attractional schema, 2 Samuel 2:4; Isaiah 2:11, and frequently; cf. on the masculine form, Proverbs 5:2; Proverbs 10:21) refers back to ראשׁ , which is meant of the heads of all persons individually. In Psalms 140:11 ימיטוּ (with an indefinite subject of the higher punitive powers, Ges. §137, note), in the signification to cause to descend, has a support in Psalms 55:4, whereas the Niph . נמוט , fut . ימּט , which is preferred by the Kerî , in the signification to be made to descend, is contrary to the usage of the language. The ἅπ. λεγ . מהמרות has been combined by Parchon and others with the Arabic hmr , which, together with other significations (to strike, stamp, cast down, and the like), also has the signification to flow (whence e.g., in the Koran, mâ' munhamir , flowing water). “Fire” and “water” are emblems of perils that cannot be escaped, Psalms 66:12, and the mention of fire is therefore appropriately succeeded by places of flowing water, pits of water. The signification “pits” is attested by the Targum, Symmachus, Jerome, and the quotation in Kimchi: “first of all they buried them in מהמורות ; when the flesh was consumed they collected the bones and buried them in coffins.” On בּל־יקוּמוּ cf. Isaiah 26:14. Like Psalms 140:10-11, Psalms 140:12 is also not to be taken as a general maxim, but as expressing a wish in accordance with the excited tone of this strophe. אישׁ לשׁון is not a great talker, i.e., boaster, but an idle talker, i.e., slanderer (lxx ἀνὴρ γλωσσώδης , cf. Sir. 8:4). According to the accents, אישׁ חמס רע is the parallel; but what would be the object of this designation of violence as worse or more malignant? With Sommer, Olshausen, and others, we take רע as the subject to יצוּדנּוּ : let evil, i.e., the punishment which arises out of evil, hunt him; cf. Proverbs 13:21, חטּאים תּרדּף רעה , and the opposite in Psalms 23:6. It would have to be accented, according to this our construction of the words, אישׁ חמס רע יצודני למדחפת . The ἅπ. λεγ . למדחפת we do not render, with Hengstenberg, Olshausen, and others: push upon push, with repeated pushes, which, to say nothing more, is not suited to the figure of hunting, but, since דּחף always has the signification of precipitate hastening: by hastenings, that is to say, forced marches.
With Psalms 140:13 the mood and language now again become cheerful, the rage has spent itself; therefore the style and tone are now changed, and the Psalm trips along merrily as it were to the close. With reference to ידעת for ידעתי (as in Job 42:2), vid., Psalms 16:2. That which David in Psalms 9:5 confidently expects on his own behalf is here generalized into the certain prospect of the triumph of the good cause in the person of all its representatives at that time oppressed. אך , like ידעתּי , is an expression of certainty. After seeming abandonment God again makes Himself known to His own, and those whom they wanted to sweep away out of the land of the living have an ever sure dwelling-place with His joyful countenance (Psalms 16:11).