Psalm 140:7
O GOD the Lord, the strength of my salvation, you have covered my head in the day of battle.
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EXPOSITORY (ENGLISH BIBLE)
(7) In the day of battle.—Literally, in the day of arms, i.e., when he was arming for fight. God covered the warrior’s head, i.e., provided the “helmet of salvation” (Isaiah 59:17). (Comp. also Psalm 60:9 : “Strength of my head.”) Others, however, follow the LXX. and Authorised Version in understanding by “day of arms” the day of battle.

140:1-7 The more danger appears, the more earnest we should be in prayer to God. All are safe whom the Lord protects. If he be for us, who can be against us? We should especially watch and pray, that the Lord would hold up our goings in his ways, that our footsteps slip not. God is as able to keep his people from secret fraud as from open force; and the experience we have had of his power and care, in dangers of one kind, may encourage us to depend upon him in other dangers.O God the Lord ... - literally, "Yahweh, Lord, the strength of my salvation" The word rendered "God," in the original, is יהוה Yahweh. The address is to Yahweh as the Lord; that is, as the supreme Ruler - who presides over all things. Him the psalmist acknowledged as "his" Lord and Ruler. The phrase "the strength of my salvation" means the strength or power on which my safety depends. I have no other hope of deliverance but in thee.

Thou hast covered my head in the day of battle - Thou hast been a shield unto me. Literally, "In the day of arms," or of armor, 1 Kings 10:25; Ezekiel 39:9-10.

7. day of battle—literally, "of armor," that is, when using it. With thy powerful protection, as with a helmet or shield. O God the Lord, the strength of my salvation,.... Temporal and spiritual, which he was able to effect; the mighty God and mighty Saviour: and this encouraged David to believe he should have deliverance; and this secured, confirmed, and established it to him; and to which he was the more induced by what experience he had had of the divine goodness to him, as follows:

thou hast covered my head in the day of battle; with the helmet of salvation, as Kimchi, Aben Ezra, and Arama observe; which, in a spiritual sense, is to a believer the hope of salvation, Ephesians 6:17, 1 Thessalonians 5:8; a defensive weapon to him; and protects him while he is engaging with his spiritual enemies in this his state of warfare, sin, Satan, and the world. Perhaps David may have respect to the divine protection of him, when he fought with Goliath. Salvation was Christ's helmet, when he engaged with all his and our enemies; even with all the powers of darkness, and obtained deliverance for us, Isaiah 59:16.

O GOD the Lord, the strength of my salvation, thou {e} hast covered my head in the day of battle.

(e) He calls to God with lively faith, being assured of his mercies, because he had before time proved, that God helped him ever in his dangers.

EXEGETICAL (ORIGINAL LANGUAGES)
7. O God the Lord] Jehovah, Lord. Cp. Psalm 109:21 (note); Psalm 141:8.

thou hast covered my head] Protected it as with a helmet. Cp. Psalm 60:7; Isaiah 59:17; Ephesians 6:17; 1 Thessalonians 5:8. The perfect tense might refer to past experience, but is probably to be taken as a perfect of certainty: thou wilt̄ assuredly cover.

the day of battle] Lit. of armour, when armour is needed. The language is of course figurative, for the ‘war’ which his enemies were making upon him was carried on with the weapons of slander and calumny.Verse 7. - O God the Lord. In the Hebrew, "Jehovah Adonai" - a comparatively rare address. The strength of my salvation. The solid strength upon which I ground all my hopes of salvation (comp. Psalm 89:26). Thou hast covered my head in the day of battle. In past combats thou hast protected me, as with a shield (Psalm 18:2; Psalm 33:20), wherefore I put the greater trust in thee for the future. The "head" is mentioned as one of the chief vital parts. The assimilation of the Nun of the verb נצר is given up, as in Psalm 61:8; Psalm 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 Psalm 56:7; Psalm 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 Psalm 140:4 the Psalm coincides with Psalm 64:4; Psalm 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. Sol 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 Neshwn); 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 Neshwn 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 Psalm 104:17], Arab. chrnı̂n, the rhinoceros [vid. on Psalm 29:6], Arab. chrnuı̂t, the unicorn [vid. ibid.]. - Wetzstein.)

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