King James Version
Psalms 141
10 verses with commentary
Set a Guard Over My Mouth
A Psalm of David. LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee.
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LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee. This evening prayer opens with urgent petition, the psalmist crying to God for swift intervention. "LORD, I cry unto thee" (יְהוָה קְרָאתִיךָ/Yahweh qeratikha) addresses Yahweh by covenant name, appealing to relationship rather than general deity. Qara means to call, proclaim, or summon—persistent, vocal prayer, not silent contemplation.
"Make haste unto me" (חוּשָׁה לִּי/chushah li) pleads for divine speed. Chush denotes hurrying, hastening—the psalmist's need is urgent. This bold request assumes God's willingness to help; the question is timing. Similar language appears in Psalms 22:19, 38:22, 40:13, 70:1, 71:12—believers crying for God to intervene quickly amid distress.
"Give ear unto my voice, when I cry unto thee" (הַאֲזִינָה קוֹלִי בְּקָרְאִי־לָךְ/ha'azinah qoli beqori-lakh) intensifies the plea. "Give ear" (הַאֲזִינָה/ha'azinah) means to listen attentively, turn the ear toward. The psalmist asks God to lean in, to attend carefully to his voice. The repetition of "cry" frames the verse, emphasizing vocal, persistent prayer as appropriate response to danger or need.
"Make haste unto me" (חוּשָׁה לִּי/chushah li) pleads for divine speed. Chush denotes hurrying, hastening—the psalmist's need is urgent. This bold request assumes God's willingness to help; the question is timing. Similar language appears in Psalms 22:19, 38:22, 40:13, 70:1, 71:12—believers crying for God to intervene quickly amid distress.
"Give ear unto my voice, when I cry unto thee" (הַאֲזִינָה קוֹלִי בְּקָרְאִי־לָךְ/ha'azinah qoli beqori-lakh) intensifies the plea. "Give ear" (הַאֲזִינָה/ha'azinah) means to listen attentively, turn the ear toward. The psalmist asks God to lean in, to attend carefully to his voice. The repetition of "cry" frames the verse, emphasizing vocal, persistent prayer as appropriate response to danger or need.
Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. set: Heb. directed
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"Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice." The metaphor: tikon tefillati ketoret lefanekha (may be established my prayer as incense before You). Kun (be established/set forth) suggests placement; tefillah (prayer); ketoret (incense) was burned on the golden altar twice daily (Exodus 30:7-8, 34-38). Incense symbolized prayers ascending to God (Revelation 5:8, 8:3-4). Mas'at kapai minchat arev (the lifting of my hands, the evening offering). Nasa (lift up); kaph (palm of hand); minchah (grain offering/gift offering); erev (evening). Lifted hands expressed supplication, praise, surrender. The verse connects prayer with worship—prayer as spiritual sacrifice replacing physical offerings. Hebrews 13:15 similarly speaks of offering "the sacrifice of praise...the fruit of our lips."
Set a watch, O LORD, before my mouth; keep the door of my lips.
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"Set a watch, O LORD, before my mouth; keep the door of my lips." The petition shitah YHWH shomerah l'phi (set, O LORD, a guard for my mouth) asks for divine help controlling speech. Shomerah (guard/watchman) indicates sentinel protecting against invasion. Peh (mouth) encompasses all speech. Nitzrah al dal sefatai (keep watch over the door of my lips). Natsar (keep/guard/preserve); delet (door); sapah (lip). The double image—guard before mouth, door over lips—emphasizes desperate need for restraint. James 3:2-12 elaborates on the tongue's power and difficulty in taming it. David knew his own vulnerability to sinful speech and called on God to control what he himself couldn't fully govern.
Incline not my heart to any evil thing, to practise wicked works with men that work iniquity: and let me not eat of their dainties.
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"Incline not my heart to any evil thing, to practise wicked works with men that work iniquity: and let me not eat of their dainties." The prayer al tat libbi l'davar ra (do not incline my heart to any evil thing) asks God to prevent inner disposition toward evil. Natah (incline/stretch/bend) means to direct, turn toward; lev (heart) represents will, affections, mind. Davar ra (evil thing/word). The heart's inclination determines conduct. Lhit'olel alilot b'resha (to practice wicked deeds with wickedness). Po'al (practice/do); alilah (deed/act). Im anshei aven (with men of iniquity). Aven (iniquity/wickedness/idolatry). U'val el'chamah b'man'ammehem (and let me not feast on their delicacies). Lacham (eat/feast); man'am (dainty/delicacy). Fellowship meals signified partnership—eating with evil workers implied approval, participation.
Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities. me; it shall be a: or, let the rigteous smite mee kindly, and reprove me; let not their precious oil break my head, etc
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Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities. This verse expresses remarkable openness to correction from godly people. "Let the righteous smite me" (יֶהֶלְמֵנִי־צַדִּיק חֶסֶד/yehelemeni-tsaddiq chesed) welcomes rebuke from those walking uprightly. Halam means to strike or beat, suggesting forceful correction, yet the psalmist calls it "kindness" (חֶסֶד/chesed)—covenant loyalty, faithful love. True friends wound for our good (Proverbs 27:6).
"Let him reprove me" (וְיוֹכִיחֵנִי/veyokhicheni) uses יָכַח (yakach), to correct, convince, or reason with. This isn't casual advice but pointed confrontation exposing sin or error. The psalmist compares it to "excellent oil" (שֶׁמֶן רֹאשׁ/shemen rosh)—literally "oil of the head," finest anointing oil bringing honor and blessing. What feels harsh (smiting, reproof) is actually precious anointing.
"Which shall not break my head" (אַל־יָנִי רֹאשִׁי/al-yani roshi) contrasts godly correction (which heals) with false flattery or wicked influence (which destroys). Some interpret יָנִי (yani) as "refuse" rather than "break"—the psalmist won't refuse correction. Either way, the point stands: righteous reproof benefits, while rejecting it harms. The verse concludes with commitment to pray even for those who correct him, demonstrating grace and humility.
"Let him reprove me" (וְיוֹכִיחֵנִי/veyokhicheni) uses יָכַח (yakach), to correct, convince, or reason with. This isn't casual advice but pointed confrontation exposing sin or error. The psalmist compares it to "excellent oil" (שֶׁמֶן רֹאשׁ/shemen rosh)—literally "oil of the head," finest anointing oil bringing honor and blessing. What feels harsh (smiting, reproof) is actually precious anointing.
"Which shall not break my head" (אַל־יָנִי רֹאשִׁי/al-yani roshi) contrasts godly correction (which heals) with false flattery or wicked influence (which destroys). Some interpret יָנִי (yani) as "refuse" rather than "break"—the psalmist won't refuse correction. Either way, the point stands: righteous reproof benefits, while rejecting it harms. The verse concludes with commitment to pray even for those who correct him, demonstrating grace and humility.
When their judges are overthrown in stony places, they shall hear my words; for they are sweet.
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This verse contains striking imagery of judgment and vindication. The Hebrew verb "overthrown" (shamat) means to be cast down or dashed to pieces, suggesting violent divine judgment upon corrupt judges. The phrase "in stony places" (yede-sela, literally "hands of rock") evokes imagery of judges being hurled from cliffs, a known form of execution in the ancient world.
The contrast is powerful: after the wicked judges fall, people will "hear my words"—the psalmist's words of righteousness previously ignored. The description "for they are sweet" (na'emu) indicates pleasant, agreeable words that will finally be appreciated after justice is done.
This verse reflects the biblical theme that truth may be rejected in times of corruption but will ultimately be vindicated. The "sweetness" of righteous words stands in stark contrast to the bitterness of unjust judgment. The imagery suggests that only when corrupt authority is removed can truth be properly heard and valued.
The contrast is powerful: after the wicked judges fall, people will "hear my words"—the psalmist's words of righteousness previously ignored. The description "for they are sweet" (na'emu) indicates pleasant, agreeable words that will finally be appreciated after justice is done.
This verse reflects the biblical theme that truth may be rejected in times of corruption but will ultimately be vindicated. The "sweetness" of righteous words stands in stark contrast to the bitterness of unjust judgment. The imagery suggests that only when corrupt authority is removed can truth be properly heard and valued.
Our bones are scattered at the grave's mouth, as when one cutteth and cleaveth wood upon the earth.
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Our bones are scattered at the grave's mouth, as when one cutteth and cleaveth wood. Describes battlefield aftermath or near-death metaphor. Life chopped up, scattered at death's door. Yet verse 8 turns to God with confidence. This characterizes lament—brutal honesty followed by faith-filled petition.
But mine eyes are unto thee, O GOD the Lord: in thee is my trust; leave not my soul destitute. leave: Heb. make not my soul bare
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But mine eyes are unto thee, O GOD the Lord: in thee is my trust. After describing scattered bones, David redirects gaze upward. Eyes fixed on God amid danger demonstrates faith. Chasah (take refuge) is the response to threat.
Keep me from the snares which they have laid for me, and the gins of the workers of iniquity.
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Keep me from the snares which they have laid for me, and the gins of the workers of iniquity. Snare/trap imagery depicts premeditated schemes. Prayer acknowledges vulnerability while trusting God's protection.
Let the wicked fall into their own nets, whilst that I withal escape. escape: Heb. pass over
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Let the wicked fall into their own nets, whilst that I withal escape. Prays for poetic justice—enemies falling into own traps. Not vindictiveness but requesting evil recoil on evildoers. Scripture shows this: Haman hanged on his gallows.