Psalm 140:2
Parallel Verses
English Standard Version
who plan evil things in their heart and stir up wars continually.

King James Bible
Which imagine mischiefs in their heart; continually are they gathered together for war.

American Standard Version
Who devise mischiefs in their heart; Continually do they gather themselves together for war.

Douay-Rheims Bible
Who have devised iniquities in their hearts: all the day long they designed battles.

English Revised Version
Which imagine mischiefs in their heart; continually do they gather themselves together for war.

Webster's Bible Translation
Who imagine mischiefs in their heart; continually are they assembled for war.

Psalm 140:2 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 140:2 Parallel Commentaries

Treasury of Scripture Knowledge

imagine

Psalm 2:1,2 Why do the heathen rage, and the people imagine a vain thing...

Psalm 21:11 For they intended evil against you: they imagined a mischievous device, which they are not able to perform.

Psalm 36:4 He devises mischief on his bed; he sets himself in a way that is not good; he abhors not evil.

Psalm 38:12 They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things...

Psalm 62:3 How long will you imagine mischief against a man? you shall be slain all of you: as a bowing wall shall you be...

Psalm 64:5,6 They encourage themselves in an evil matter: they commune of laying snares privately; they say, Who shall see them...

Proverbs 12:20 Deceit is in the heart of them that imagine evil: but to the counsellors of peace is joy.

Hosea 7:6 For they have made ready their heart like an oven, whiles they lie in wait: their baker sleeps all the night...

Micah 2:1-3 Woe to them that devise iniquity, and work evil on their beds! when the morning is light, they practice it...

Nahum 1:11 There is one come out of you, that imagines evil against the LORD, a wicked counselor.

continually

Psalm 56:6 They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul.

Psalm 120:7 I am for peace: but when I speak, they are for war.

1 Samuel 23:19-24 Then came up the Ziphites to Saul to Gibeah, saying, Does not David hide himself with us in strong holds in the wood...

1 Samuel 24:11,12 Moreover, my father, see, yes, see the skirt of your robe in my hand: for in that I cut off the skirt of your robe, and killed you not...

1 Samuel 26:1 And the Ziphites came to Saul to Gibeah, saying, Does not David hide himself in the hill of Hachilah, which is before Jeshimon?

Cross References
Psalm 7:14
Behold, the wicked man conceives evil and is pregnant with mischief and gives birth to lies.

Psalm 36:4
He plots trouble while on his bed; he sets himself in a way that is not good; he does not reject evil.

Psalm 52:2
Your tongue plots destruction, like a sharp razor, you worker of deceit.

Psalm 56:6
They stir up strife, they lurk; they watch my steps, as they have waited for my life.

Proverbs 6:14
with perverted heart devises evil, continually sowing discord;

Isaiah 59:4
No one enters suit justly; no one goes to law honestly; they rely on empty pleas, they speak lies, they conceive mischief and give birth to iniquity.

Hosea 7:15
Although I trained and strengthened their arms, yet they devise evil against me.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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