Psalms 140

Deliver me, O LORD, from the evil man: preserve me from the violent man. Psalm 140 opens with urgent petition for divine protection against human evil and violence. This is one of David's imprecatory psalms—prayers for God's judgment against enemies. While such prayers can seem troubling to modern readers, they reflect honest struggle with injustice and trust that God is the righteous judge who will vindicate the oppressed.

"Deliver me, O LORD" (חַלְּצֵנִי יְהוָה/chaltzeni Yahweh) begins with strong appeal. Chalatz means to rescue, snatch away, pull out, deliver from danger. This is desperate plea for intervention, not casual request. The use of "Yahweh" (יְהוָה) invokes God's covenant name, appealing to His faithful commitment to protect His people. David's relationship with God permits bold, direct petition.

"From the evil man" (מֵאָדָם רָע/me'adam ra) identifies the threat. Adam simply means man, human. Ra means evil, wicked, harmful, bad. The singular "man" may indicate a specific enemy or represent evil people generally. David faced many "evil men" during his life—Saul's murderous jealousy, Absalom's treacherous rebellion, enemies seeking his destruction. Evil here isn't abstract concept but concrete human malice directed against God's servant.

"Preserve me" (תִּנְצְרֵנִי/tintzreni) from natsar means to guard, watch over, protect, keep. This goes beyond one-time deliverance to ongoing protection. David asks God not just to rescue him from immediate danger but to guard him continuously against future threats. This reflects understanding that spiritual warfare is ongoing, requiring constant divine protection.

"From the violent man" (מֵאִישׁ חֲמָסִים/me'ish chamasim) specifies the nature of threat. Chamasan (plural form) means violence, wrong, cruelty, injustice. These are not merely opponents but violent aggressors who use force, intimidation, and oppression. The plural form in Hebrew intensifies the meaning—extreme violence, habitual cruelty, persistent aggression. David faces not just opposition but violent assault.

Which imagine mischiefs in their heart; continually are they gathered together for war. This verse describes the wicked men from whom David seeks deliverance (v. 1), specifying their internal and external evil. "Which imagine mischiefs" (asher chashvu ra'ot be-lev, אֲשֶׁר חָשְׁבוּ רָעוֹת בְּלֵב) exposes their thought life. Chashav (חָשַׁב) means "to think, plan, devise, calculate"—deliberate mental activity, not impulsive reaction. Ra'ot (רָעוֹת, "mischiefs, evils") are harmful plots against the innocent. Lev (לֵב, "heart") represents the inner person—mind, will, seat of decision-making. These enemies plot evil internally before executing it externally.

This description fulfills Jesus's teaching that sin originates in the heart: "out of the heart proceed evil thoughts, murders... blasphemies" (Matthew 15:19). David's enemies aren't merely reacting to circumstances; they actively conceive wickedness. Their evil is premeditated, not accidental. This makes them especially dangerous—they strategically plan harm rather than randomly inflicting it.

"Continually are they gathered together for war" (kol-yom yaguru milchamot, כָּל־יוֹם יָגוּרוּ מִלְחָמוֹת) describes their persistent aggression. Kol-yom (כָּל־יוֹם, "all day, continually") emphasizes constancy—not occasional hostility but daily antagonism. Gur (גּוּר) means "to stir up, provoke, instigate"—they actively foment conflict. Milchamot (מִלְחָמוֹת, "wars, battles") indicates sustained attack, not minor irritation. David faces coordinated, continuous assault from enemies who dedicate themselves to his destruction. This likely refers to Saul's persistent pursuit or Absalom's organized rebellion—enemies who made destroying David their life's work.

They have sharpened their tongues like a serpent; adders' poison is under their lips. Selah. This verse shifts from enemies' planning (v. 2) to their speech weaponry, using vivid metaphors from the snake world. "They have sharpened their tongues like a serpent" (shanenu leshonam kemo-nachash, שָׁנְנוּ לְשׁוֹנָם כְּמוֹ־נָחָשׁ) compares slanderous speech to serpent's attack. Shanan (שָׁנַן) means "to sharpen, whet"—making a blade keen for cutting. The tongue, "sharpened," becomes weapon inflicting wounds through words (Proverbs 12:18, 18:21). Nachash (נָחָשׁ, "serpent") evokes Eden's deceiver (Genesis 3:1-5) and represents cunning, deadly danger.

This imagery recalls James 3:8: "the tongue... is an unruly evil, full of deadly poison." Verbal assault can destroy reputations, relationships, and lives without physical violence. Slander, lies, mockery, and manipulation cut deeply. David's enemies didn't merely oppose him militarily; they attacked through character assassination, spreading lies to turn public opinion and royal favor against him (Psalm 31:13, 35:11, 109:2-3).

"Adders' poison is under their lips" (chamat akhshuv tachat sefatemo, חֲמַת עַכְשׁוּב תַּחַת שְׂפָתֵימוֹ) intensifies the metaphor. Chamat (חֲמַת, "poison, venom") is deadly toxin. Akhshuv (עַכְשׁוּב) is a specific venomous snake, likely asp or viper. Tachat (תַּחַת, "under") suggests hidden danger—poison concealed beneath lips, ready to inject when opportunity arises. Paul quotes this verse (via the Septuagint) in Romans 3:13 as evidence of universal human sinfulness: "their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips."

"Selah" (סֶלָה) appears, marking pause for reflection on this sobering description of verbal evil.

Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings. After describing enemies' evil character and methods (vv. 2-3), David returns to direct petition for divine protection. "Keep me, O LORD" (shomreni YHWH, שָׁמְרֵנִי יְהוָה) uses shamar (שָׁמַר), meaning "to keep, guard, watch, preserve"—active protection against threat. This verb describes watchmen guarding cities (2 Samuel 18:24-27), shepherds guarding flocks (Genesis 30:31), and notably God's covenant keeping (Deuteronomy 7:9). David appeals to God as guardian who doesn't sleep or slumber (Psalm 121:3-4).

"From the hands of the wicked" (mi-yedei rasha, מִידֵי רָשָׁע) identifies the threat. Yad (יָד, "hand") represents power to execute evil plans. Rasha (רָשָׁע, "wicked") describes those guilty of moral wrong, hostile to righteousness. David needs protection from their ability to harm, not just their intentions. Without divine intervention, human wickedness succeeds in destroying the righteous.

"Preserve me from the violent man" (me-ish chamasim titzreni, מֵאִישׁ חֲמָסִים תִּצְּרֵנִי) parallels the first petition with slightly different emphasis. Natsar (נָצַר, "preserve") means "to guard, keep, observe"—similar to shamar but emphasizing careful watching. Chamas (חָמָס, "violence") indicates physical force, brutality, injustice. The plural chamasim suggests "violent deeds" or "men of violence." David faces enemies who combine moral wickedness with physical aggression.

"Who have purposed to overthrow my goings" (asher chashvu lidchot pe'amai, אֲשֶׁר חָשְׁבוּ לִדְחוֹת פְּעָמָי) specifies their goal. Chashav (חָשַׁב, "purposed") is the same verb from v. 2 ("imagine mischiefs")—deliberate planning. Dachah (דָּחָה, "overthrow, thrust down") means "to push, topple, bring to ruin." Pe'am (פַּעַם, "goings, steps") represents one's life path or course. Enemies plan to derail David's God-appointed destiny, preventing him from fulfilling his calling as king.

"Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves." The petition al titen YHWH ma'awayei rasha (do not grant, O LORD, the desires of the wicked) asks God to frustrate evil intentions. Ma'awah (desire/craving) indicates what the wicked long for. Zemamo al taphek (his scheme do not promote/accomplish). Zimmah (device/scheme/plan) means plot or evil design; puq (bring forth/accomplish) means to grant success. Yarumu selah (lest they exalt themselves). Rum (be high/exalted) indicates pride; selah marks pause for reflection. The plea: don't allow wickedness to succeed, producing arrogant pride. When evil prospers, the wicked become emboldened, mocking God and oppressing the righteous (Psalm 73:3-12). God's justice requires thwarting evil schemes.

I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD. This verse transitions from description of enemies (v.1-5) to declaration of covenant relationship and petition for divine hearing. David establishes the foundation for his prayer—not his own worthiness but his covenant relationship with Yahweh as his personal God.

"I said unto the LORD" (אָמַרְתִּי לַיהוָה/amarti laYahweh) indicates definite, decisive declaration. The perfect tense suggests completed action—David has already made this confession, established this relationship. This isn't tentative hope but settled conviction expressed directly to Yahweh. Prayer begins with confident assertion of relationship with God.

"Thou art my God" (אֵלִי אָתָּה/Eli atah) is profoundly personal. Eli means "my God"—not just acknowledgment that God exists or even that He is powerful, but personal appropriation: "MY God." This echoes covenant language throughout Scripture. God said to Abraham: "I am thy God" (Genesis 17:7). The covenant formula repeated throughout Scripture is: "I will be their God, and they shall be my people" (Jeremiah 31:33).

The possessive pronoun transforms everything. Many acknowledge God generally; few truly appropriate Him personally. Thomas's post-resurrection declaration exemplifies this: "My Lord and my God" (John 20:28). This isn't theoretical theology but personal relationship—God belongs to the believer, and the believer belongs to God.

"Hear the voice of my supplications" (שִׁמְעָה יְהוָה קוֹל תַּחֲנוּנָי/shim'ah Yahweh qol tachanunai) builds on the established relationship. Having declared covenant relationship, David now appeals for God to hear. Shama means to hear, listen, pay attention, respond. This is more than auditory awareness—it's hearing that leads to action, attention that results in response.

"Supplications" (תַּחֲנוּנַי/tachanunai) from techinnah means earnest pleas, petitions for grace, cries for help. The plural form emphasizes repeated, ongoing appeals. David isn't making casual requests but urgent, repeated pleas for divine intervention. The covenant relationship permits bold, persistent prayer.

O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle. David addresses God with emphatic title: "O GOD the Lord" (YHWH Adonai, יְהוָה אֲדֹנָי)—combining God's covenant name (YHWH, יְהוָה) with title of sovereign lordship (Adonai, אֲדֹנָי). This double address emphasizes both intimate covenant relationship and supreme authority. Only this powerful, covenant-keeping God can deliver from such fierce enemies.

"The strength of my salvation" (oz yeshu'ati, עֹז יְשׁוּעָתִי) identifies God as source and power of deliverance. Oz (עֹז, "strength, might, power") emphasizes capability. Yeshu'ah (יְשׁוּעָה, "salvation") is deliverance, victory, rescue. The possessive "my salvation" personalizes it—God isn't abstract deliverer but David's personal savior. The phrase anticipates Isaiah 12:2: "the LORD JEHOVAH is my strength and my song; he also is become my salvation," and ultimately points to Jesus (Yeshua in Hebrew), whose name means "Yahweh saves."

"Thou hast covered my head in the day of battle" (sakota le-roshi be-yom neshek, סַכֹּתָה לְרֹאשִׁי בְּיוֹם נָשֶׁק) recalls specific past deliverance. Sakak (סָכַך, "covered") means "to cover, screen, protect"—like a shield protecting vulnerable head from weapons. Rosh (רֹאשׁ, "head") is the most vital target in battle; protecting the head preserves life. Yom neshek (יוֹם נָשֶׁק, "day of battle") literally means "day of weapons/armor"—time of armed conflict. David testifies that in actual combat situations, God supernaturally protected him from mortal wounds. This wasn't metaphorical but literal—arrows, spears, and swords missed or failed to cause fatal injury because God intervened.

Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. Selah. David prays for divine intervention to thwart enemies' plans. "Grant not, O LORD, the desires of the wicked" (al-titen YHWH ma'awayei rasha, אַל־תִּתֵּן יְהוָה מַאֲוַיֵּי רָשָׁע) requests God withhold success from evil aspirations. Natan (נָתַן, "grant, give") is causative—"do not cause to happen." Ma'awayim (מַאֲוַיִּים, "desires, wishes") are cravings, longings, ambitious goals. Rasha (רָשָׁע, "wicked") describes morally guilty, covenant-breaking persons. David asks God to prevent wicked people from achieving their evil goals.

"Further not his wicked device" (zemamo al-taphek, זְמָמוֹ אַל־תָּפֵק) intensifies the petition. Zimmah (זִמָּה, "device, scheme, plot") refers to calculated evil plan. Puk (פּוּק) in Hiphil means "to bring forth, produce, cause to succeed." David prays God will frustrate enemies' schemes, preventing their wicked plans from succeeding. This reflects biblical principle: "There is no wisdom nor understanding nor counsel against the LORD" (Proverbs 21:30). Human schemes cannot succeed if God opposes them.

"Lest they exalt themselves" (pen yarumu, פֶּן יָרוּמוּ) states why God should act. Pen (פֶּן, "lest") introduces feared consequence. Rum (רוּם, "exalt, be high, rise up") means "to lift self up, become proud, assert superiority." If wicked succeed, they'll become arrogantly confident, attributing success to their own power rather than recognizing God's sovereignty. They'll believe their wickedness pays, encouraging continued evil. God's glory requires demonstrating that righteousness, not wickedness, triumphs ultimately. "Selah" (סֶלָה) marks pause for reflection on this crucial principle.

As for the head of those that compass me about, let the mischief of their own lips cover them. David invokes poetic justice—requesting that enemies' own evil schemes rebound upon them. "As for the head of those that compass me about" (rosh mesibai, רֹאשׁ מְסִבָּי) uses rosh (רֹאשׁ, "head") possibly meaning (1) chief/leader of enemies, or (2) metaphorical 'head' as in 'sum total' of surrounding enemies. Sabab (סָבַב, "compass, surround") in Polel form means "to encircle completely." David is surrounded by enemies pressing in from all sides—a desperate military situation.

"Let the mischief of their own lips cover them" (amal sefatemo yekassemo, עֲמַל שְׂפָתֵימוֹ יְכַסֵּמוֹ) requests that enemies' verbal sins become their judgment. Amal (עָמָל, "mischief, trouble, harm") is evil produced through deliberate effort. Saphah (שָׂפָה, "lips") represents speech—the slander, lies, and false accusations mentioned in v. 3. Kasah (כָּסָה, "cover") suggests overwhelming, like floodwaters covering. David asks that the very lies they spoke against him overwhelm them instead.

This imprecatory prayer reflects 'measure for measure' justice principle pervasive in Scripture (Exodus 21:23-25, Deuteronomy 19:18-21, Esther 7:10, Proverbs 26:27). It's not personal vendetta but appeal to divine justice: let the punishment fit the crime. Those who weaponized speech should suffer from their own weapon. Psalm 7:15-16 expresses similar principle: "He made a pit, and digged it, and is fallen into the ditch which he made. His mischief shall return upon his own head." Romans 2:5 warns that the unrepentant "treasurest up unto thyself wrath."

Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again. David's imprecatory prayer intensifies with vivid imagery of total destruction. "Let burning coals fall upon them" (yimotu alehem gachalim, יִמֹּטוּ עֲלֵיהֶם גֶּחָלִים) invokes fiery judgment. Mot (מוֹט, "fall, slip, totter") suggests raining down from above. Gechel (גֶּחָל, "burning coal") is hot, glowing ember that inflicts burns and ignites fires. This imagery recalls Sodom and Gomorrah's destruction by fire and brimstone from heaven (Genesis 19:24), God appearing in burning coals (Ezekiel 1:13, 10:2), and eschatological fire judgment (2 Thessalonians 1:7-8, Revelation 20:9-10).

"Let them be cast into the fire" (yappilum ba-esh, יַפִּלֻם בָּאֵשׁ) requests consignment to flames. Naphal (נָפַל, "fall, cast down") in Hiphil is causative—"cause to fall." Esh (אֵשׁ, "fire") represents both temporal judgment and eschatological hell. Jesus used fire imagery for final judgment: "everlasting fire, prepared for the devil and his angels" (Matthew 25:41), "where their worm dieth not, and the fire is not quenched" (Mark 9:43-48). David's prayer anticipates ultimate justice for impenitent wicked.

"Into deep pits, that they rise not up again" (be-mahomorot ve-bal-yakumu, בְּמַהֲמֹרֹת וְבַל־יָקוּמוּ) adds imagery of inescapable imprisonment. Mahomorah (מַהֲמֹרָה, "deep pit, miry place") suggests muddy, waterlogged holes from which escape is impossible—quick­sand-like traps. Bal (בַּל, "not, never") is strong negative. Kum (קוּם, "rise, stand, arise") in negative form emphasizes permanent defeat: they will NEVER rise again. This isn't temporary setback but final, irreversible judgment. The pit imagery recalls Korah's rebellion when earth opened and swallowed rebels (Numbers 16:31-33).

Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him. The final imprecatory petition returns from vivid judgment imagery (v. 10) to more measured statement of justice principles. "Let not an evil speaker be established in the earth" (ish lashon bal-yikon ba-aretz, אִישׁ לָשׁוֹן בַּל־יִכּוֹן בָּאָרֶץ) focuses on verbal evildoers. Ish lashon (אִישׁ לָשׁוֹן, "man of tongue") is idiomatic for slanderer, false accuser, malicious gossip—one who weaponizes speech. Kun (כּוּן, "be established, stand firm, endure") in negative form (bal-yikon, בַּל־יִכּוֹן) means "not be established." David prays that slanderers will not find secure position, lasting influence, or permanent success in society.

This prayer seeks justice at societal level. When slanderers prosper, truth suffers and innocent people are destroyed. God's righteous order requires that truth-speakers be established while liars be uprooted. Proverbs repeatedly warns that "a false witness shall not be unpunished, and he that speaketh lies shall not escape" (Proverbs 19:5, 9). Society functions properly only when truth is valued and lies are exposed.

"Evil shall hunt the violent man to overthrow him" (ish chamas yetsudenu le-madchefot, אִישׁ־חָמָס יְצוּדֶנּוּ לְמַדְחֵפֹת) declares poetic justice through hunting metaphor. Chamas (חָמָס, "violence") describes physical brutality, injustice, oppression. Tsud (צוּד, "hunt") suggests pursuing prey relentlessly. Madchephah (מַדְחֵפָה, "overthrow, thrust, push down") implies repeated blows driving someone down. The violent man becomes the hunted; evil itself pursues him. This reflects Proverbs 13:21: "Evil pursueth sinners: but to the righteous good shall be repayed." Sin carries inherent consequences—violence breeds violence, and the violent ultimately suffer violence themselves (Matthew 26:52, Revelation 13:10).

I know that the LORD will maintain the cause of the afflicted, and the right of the poor. This verse expresses settled confidence in God's character as defender of the oppressed. After describing wicked enemies and petitioning for deliverance, David declares certain knowledge of how God operates—He vindicates the afflicted and defends the poor.

"I know" (יָדַעְתִּי/yada'ti) uses yada, meaning to know by experience, understand intimately, be convinced of. This isn't theoretical belief or wishful hope but settled conviction based on character and experience. The perfect tense indicates completed knowledge—David has already come to this conclusion through observation of God's ways and personal experience of His faithfulness.

"That the LORD will maintain" (יַעֲשֶׂה יְהוָה/ya'aseh Yahweh) from asah means to do, make, accomplish, execute. The imperfect tense indicates future certainty: God WILL act. He will execute justice, accomplish vindication, and perform what needs to be done. This isn't passive sympathy but active intervention on behalf of the oppressed.

"The cause of the afflicted" (דִּין עָנִי/din ani) links two important concepts. Din means judgment, legal case, cause, plea for justice. Ani means afflicted, humble, poor, oppressed—those suffering under difficult circumstances. God will take up their legal case, plead their cause, execute judgment on their behalf. He serves as advocate, defender, and judge for those who cannot defend themselves.

"And the right of the poor" (מִשְׁפַּט אֶבְיֹנִים/mishpat evyonim) reinforces the point with parallel construction. Mishpat means justice, judgment, rights, what is due. Evyon means poor, needy, in want—those lacking resources and power. God will ensure the poor receive justice, that their rights are upheld, that they receive what is due them. In a world where the powerful exploit the powerless, God stands as champion of the vulnerable.

Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence. Psalm 140 concludes with confident declaration of the righteous' ultimate destiny—thanksgiving and dwelling in God's presence. After petitioning for deliverance from violent enemies, David ends with assurance of the righteous' vindication and eternal blessing.

"Surely" (אַךְ/akh) expresses emphatic certainty. This adverb means only, surely, nevertheless, indeed. Despite present trouble and violent opposition, the outcome is certain—the righteous WILL give thanks, they WILL dwell with God. Present circumstances don't determine ultimate destiny.

"The righteous" (צַדִּיקִים/tzaddikim) refers to those who are right with God, justified, living in covenant faithfulness. This doesn't mean sinless perfection but right relationship with God through faith, lived out in obedience. The plural form indicates the community of believers, not isolated individuals.

"Shall give thanks unto thy name" (יוֹדוּ לִשְׁמֶךָ/yodu lishimekha) from yadah means to give thanks, praise, confess. The imperfect tense indicates future certainty. God's name represents His revealed character. Giving thanks to His name acknowledges who He has proven Himself to be—faithful, just, merciful, powerful. Present suffering may produce lament, but ultimate outcome is thanksgiving.

"The upright" (יֵשְׁרִים/yesharim) parallels "the righteous," emphasizing moral integrity, straightness, honesty. Yashar means straight, upright, pleasing, right. This describes those who walk in integrity, whose lives are aligned with God's will, who live honestly and righteously.

"Shall dwell in thy presence" (יֵשְׁבוּ אֶת־פָּנֶיךָ/yeshvu et-panekha) is the climax. Yashav means to sit, remain, dwell, abide permanently. "Thy presence" literally "thy face" (panim) represents God's personal presence, His immediate proximity. To dwell in God's presence means intimate, unbroken fellowship with God—the ultimate blessing and goal of redemption.