Psalm 140:1
Parallel Verses
English Standard Version
Deliver me, O LORD, from evil men; preserve me from violent men,

King James Bible
To the chief Musician, A Psalm of David. Deliver me, O LORD, from the evil man: preserve me from the violent man;

American Standard Version
Deliver me, O Jehovah, from the evil man; Preserve me from the violent man:

Douay-Rheims Bible
Unto the end, a psalm for David. Deliver me, O Lord, from the evil man: rescue me from the unjust man.

English Revised Version
For the Chief Musician. A Psalm of David. Deliver me, O LORD, from the evil man; preserve me from the violent man:

Webster's Bible Translation
To the chief Musician, A Psalm of David. Deliver me, O LORD, from the evil man: preserve me from the violent man;

Psalm 140:1 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 140:1 Parallel Commentaries

Treasury of Scripture Knowledge

a.m.

2942 B.C.

1062. Deliver

Psalm 43:1 Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.

Psalm 59:1-3 Deliver me from my enemies, O my God: defend me from them that rise up against me...

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.

violent man. Heb. man of violences

Psalm 140:4,11 Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings...

Psalm 18:48 He delivers me from my enemies: yes, you lift me up above those that rise up against me: you have delivered me from the violent man.

Habakkuk 1:2,3 O LORD, how long shall I cry, and you will not hear! even cry out to you of violence, and you will not save!...

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.

Psalm 17:13
Arise, O LORD! Confront him, subdue him! Deliver my soul from the wicked by your sword,

Psalm 18:48
who rescued me from my enemies; yes, you exalted me above those who rose against me; you delivered me from the man of violence.

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

Psalm 59:2
deliver me from those who work evil, and save me from bloodthirsty men.

Psalm 64:1
Hear my voice, O God, in my complaint; preserve my life from dread of the enemy.

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

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