Psalm 140:4
Parallel Verses
English Standard Version
Guard me, O LORD, from the hands of the wicked; preserve me from violent men, who have planned to trip up my feet.

King James Bible
Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings.

American Standard Version
Keep me, O Jehovah, from the hands of the wicked; Preserve me from the violent man: Who have purposed to thrust aside my steps.

Douay-Rheims Bible
Keep me, O Lord, from the hand of the wicked: and from unjust men deliver me. Who have proposed to supplant my steps.

English Revised Version
Keep me, O LORD, from the hands of the wicked; preserve me from the violent man: Who have purposed to thrust aside my steps.

Webster's Bible Translation
Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings.

Psalm 140:4 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

And this God is by many not only not believed in and loved, but even hated and blasphemed! The poet now turns towards these enemies of God in profound vexation of spirit. The אם, which is conditional in Psalm 139:8, here is an optative o si, as in Psalm 81:9; Psalm 95:7. The expression תּקטל אלוהּ reminds one of the Book of Job, for, with the exception of our Psalm, this is the only book that uses the verb קטל, which is more Aramaic than Hebrew, and the divine name Eloah occurs more frequently in it than anywhere else. The transition from the optative to the imperative סוּרוּ is difficult; it would have been less so if the Waw copul. had been left out: cf. the easier expression in Psalm 6:9; Psalm 119:115. But we may not on this account seek to read יסוּרוּ, as Olshausen does. Everything here is remarkable; the whole Psalm has a characteristic form in respect to the language. מנּי is the ground-form of the overloaded ממּנּי, and is also like the Book of Job, Job 21:16, cf. מנהוּ Job 4:12, Psalm 68:24. The mode of writing ימרוּך (instead of which, however, the Babylonian texts had יאמרוּך) is the same as in 2 Samuel 19:15, cf. in 2 Samuel 20:9 the same melting away of the Aleph into the preceding vowel in connection with אחז, in 2 Samuel 22:40 in connection with אזּר, and in Isaiah 13:20 with אהל. Construed with the accusative of the person, אמר here signifies to declare any one, profiteri, a meaning which, we confess, does not occur elsewhere. But למזמּה (cf. למרמה, Psalm 24:4; the Targum: who swear by Thy name for wantonness) and the parallel member of the verse, which as it runs is moulded after Exodus 20:7, show that it has not to be read ימרוּך (Quinta: παρεπικρανάν σε). The form נשׁוּא, with Aleph otians, is also remarkable; it ought at least to have been written נשׂאוּ (cf. נרפּוּא, Ezekiel 47:8) instead of the customary נשׂאוּ; yet the same mode of writing is found in the Niphal in Jeremiah 10:5, ינשׁוּא, it assumes a ground-form נשׂה (Psalm 32:1) equals נשׂא, and is to be judged of according to אבוּא in Isaiah 28:12 [Ges. 23, 3, rem. 3]. Also one feels the absence of the object to נשׁוּא לשּׁוא. It is meant to be supplied according to the decalogue, Exodus 20:7, which certainly makes the alteration שׁמך (Bttcher, Olsh.) or זכרך (Hitzig on Isaiah 26:13), instead of עריך, natural. But the text as we now have it is also intelligible: the object to נשׂוא is derived from ימרוך, and the following עריך is an explanation of the subject intended in נשׂוא that is introduced subsequently. Psalm 89:52 proves the possibility of this structure of a clause. It is correctly rendered by Aquila ἀντίζηλοί σου, and Symmachus οἱ ἐναντίοι σου. ער, an enemy, prop. one who is zealous, a zealot (from עוּר, or rather עיר, equals Arab. gâr, med. Je, ζηλοῦν, whence עיר, Arab. gayrat equals קנאה), is a word that is guaranteed by 1 Samuel 28:16; Daniel 4:16, and as being an Aramaism is appropriate to this Psalm. The form תּקומם for מתּקומם has cast away the preformative Mem (cf. שׁפתּים and משׁפּתים, מקּרה in Deuteronomy 23:11 for ממּקּרה); the suffix is to be understood according to Psalm 17:7. Pasek stands between יהוה and אשׂנה in order that the two words may not be read together (cf. Job 27:13, and above Psalm 10:3). התקוטט as in the recent Psalm 119:158. The emphasis in Psalm 139:22 lies on לי; the poet regards the adversaries of God as enemies of his own. תּכלית takes the place of the adjective: extremo (odio) odi eos. Such is the relation of the poet to the enemies of God, but without indulging any self-glorying.

Psalm 140:4 Parallel Commentaries

Treasury of Scripture Knowledge

keep me

Psalm 17:8,9 Keep me as the apple of the eye, hide me under the shadow of your wings...

Psalm 36:11 Let not the foot of pride come against me, and let not the hand of the wicked remove me.

Psalm 37:32,33-40 The wicked watches the righteous, and seeks to slay him...

Psalm 55:1-3 Give ear to my prayer, O God; and hide not yourself from my supplication...

Psalm 71:4 Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.

preserve

Psalm 140:1 Deliver me, O LORD, from the evil man: preserve me from the violent man;

overthrow

Psalm 17:5 Hold up my goings in your paths, that my footsteps slip not.

Proverbs 18:5 It is not good to accept the person of the wicked, to overthrow the righteous in judgment.

Cross References
2 Samuel 22:49
who brought me out from my enemies; you exalted me above those who rose against me; you delivered me from men of violence.

Job 30:12
On my right hand the rabble rise; they push away my feet; they cast up against me their ways of destruction.

Psalm 36:11
Let not the foot of arrogance come upon me, nor the hand of the wicked drive me away.

Psalm 54:3
For strangers have risen against me; ruthless men seek my life; they do not set God before themselves. Selah

Psalm 71:4
Rescue me, O my God, from the hand of the wicked, from the grasp of the unjust and cruel man.

Psalm 118:13
I was pushed hard, so that I was falling, but the LORD helped me.

Psalm 140:1
Deliver me, O LORD, from evil men; preserve me from violent men,

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