{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/kad/psa140.htm","path":"bib/cmt/kad/psa140.htm","source_url":"https://sacred-texts.com/bib/cmt/kad/psa140.htm","text":"Biblical Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsh, [1857-78]\nPrayer for Protection against Wicked, Crafty Men\nThe close of the preceding Psalm is the key to David's position and mood in the presence of his enemies which find expression in this Psalm. He complains here of serpent-like, crafty, slanderous adversaries, who are preparing themselves for war against him, and with whom he will at length have to fight in open battle. The Psalm, in its form more bold than beautiful, justifies its \u05dc\u05d3\u05d5\u05d3 in so far as it is Davidic in thoughts and figures, and may be explained from the circumstances of the rebellion of Absalom, to which as an outbreak of Ephraimitish jealousy the rebellion of Sheba ben Bichri the Benjamite attached itself. Psa 58:1-11 and Psa 64:1-10 are very similar. The close of all three Psalms sounds much alike, they agree in the use of rare forms of expression, and their language becomes fearfully obscure in style and sound where they are directed against the enemies.\nThe assimilation of the Nun of the verb \u05e0\u05e6\u05e8 is given up, as in Psa 61:8; Psa 78:7, and frequently, in order to make the form more full-toned. The relative clause shows that \u05d0\u05d9\u05e9\u05c1 \u05d7\u05de\u05e1\u05d9\u05dd is not intended to be understood exclusively of one person. \u05d1\u05bc\u05dc\u05d1 strengthens the notion of that which is deeply concealed and premeditated. It is doubtful whether \u05d9\u05d2\u05d5\u05bc\u05e8\u05d5\u05bc signifies to form into troops or to stir up. But from the fact that \u05d2\u05bc\u05d5\u05bc\u05e8 in Psa 56:7; Psa 59:4, Isa 54:15, signifies not congregare but se congregare, it is to be inferred that \u05d2\u05bc\u05d5\u05bc\u05e8 in the passage before us, like \u05d2\u05bc\u05e8\u05d4 (or \u05d4\u05ea\u05d2\u05bc\u05e8\u05d4 in Deu 2:9, Deu 2:24), in Syriac and Targumic \u05d2\u05bc\u05e8\u05d2, signifies concitare, to excite (cf. \u05e9\u05c2\u05d5\u05bc\u05e8 together with \u05e9\u05c2\u05e8\u05d4, Hos 12:4.). In Psa 140:4 the Psalm coincides with Psa 64:4; Psa 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). \u05e2\u05db\u05e9\u05c1\u05d5\u05bc\u05d1 is a \u1f05\u03c0\u03b1\u03be \u03bb\u03b5\u03b3\u03bf\u03bc. not from \u05db\u05bc\u05e9\u05c1\u05d1 (Jesurun, p. 207), but from \u05e2\u05db\u05e9\u05c1, Arab. \u201bks and \u201bk\u0161, root \u201bk (vid., Fleischer on Isa 59:5, \u05e2\u05db\u05bc\u05d1\u05d9\u05e9\u05c1), 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.\n(Note: According to the original Lexicons Arab. \u201bks 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 \u1e32am\u00fbs) and to walk like a drunken man (according to Neshwn); but Arab. \u201bk\u0161 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 \u05e2\u05db\u05e9\u05c1\u05d5\u05d1 by an added Beth which serves as a notional speciality, as in Arab. \u201brq\u00fbb 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. charn\u00fbb (in the dialect of the country along the coast of Palestine, where the tree is plentiful, in Neshwn churn\u00fbb), the horn-like curved pod of the carob-tree (Ceratonia Siliqua), syncopated Arab. charr\u00fbb, charr\u00fbb (not char\u00fbb), from Arab. charn, cogn. qarn, a horn, cf. Arab. chrn\u00e2yt, the beak of a bird of prey, Arab. chrn\u00fbq, the stork [vid. on Psa 104:17], Arab. chrn\u0131\u0302n, the rhinoceros [vid. on Psa 29:6], Arab. chrnu\u0131\u0302t, the unicorn [vid. ibid.]. - Wetzstein.)\nThe course of this second strophe is exactly parallel with the first. The perfects describe their conduct hitherto, as a comparison of Psa 140:3 with Psa 140:3 shows. \u05e4\u05bc\u05e2\u05de\u05d9\u05dd is poetically equivalent to \u05e8\u05d2\u05dc\u05d9\u05dd, and signifies both the foot that steps (Psa 57:5; Psa 58:11) and the step that is made by the foot (Ps 85:14; Psa 119:133), and here the two senses are undistinguishable. They are called \u05d2\u05bc\u05d0\u05d9\u05dd on account of the inordinate ambition that infatuates them. The metaphors taken from the life of the hunter (Psa 141:9; Psa 142:4) are here brought together as it were into a body of synonyms. The meaning of \u05dc\u05d9\u05d3\u05be\u05de\u05e2\u05d2\u05bc\u05dc becomes explicable from Psa 142:4; \u05dc\u05d9\u05d3, at hand, is equivalent to \"immediately beside\" (Ch1 18:17; Neh 11:24). Close by the path along which he has to pass, lie gins ready to spring together and ensnare him when he appears.\nSuch is the conduct of his enemies; he, however, prays to his God and gets his weapons from beside Him. The day of equipment is the day of the crisis when the battle is fought in full array. The perfect \u05e1\u05db\u05bc\u05d5\u05ea\u05d4 states what will then take place on the part of God: He protects the head of His anointed against the deadly blow. Both Psa 140:8 and Psa 140:8 point to the helmet as being \u05de\u05e2\u05d5\u05d6 \u05e8\u05d0\u05e9\u05c1, Psa 60:9; cf. the expression \"the helmet of salvation\" in Isa 59:17. Beside \u05de\u05d0\u05d5\u05d9\u05bc\u05d9, from the \u1f05\u03c0. \u03bb\u03b5\u03b3. \u05de\u05d0\u05d5\u05d4, there is also the reading \u05de\u05d0\u05d5\u05d9\u05d9, which Abulwald found in his Jerusalem codex (in Saragossa). The regular form would be \u05de\u05d0\u05d5\u05d9, and the boldly irregular ma'awajj\u00ea follows the example of \u05de\u05d7\u05e9\u05c1\u05db\u05bc\u05d9, \u05de\u05d7\u05de\u05d3\u05bc\u05d9, and the like, in a manner that is without example elsewhere. \u05d6\u05de\u05de\u05d6 for \u05de\u05d6\u05de\u05bc\u05ea\u05d5 is also a hapaxlegomenon; according to Gesenius the principal form is \u05d6\u05de\u05dd, but surely ore correctly \u05d6\u05de\u05dd (like \u05e7\u05e8\u05d1), which in Aramaic signifies a bridle, and here a plan, device. The Hiph. \u05d7\u05e4\u05d9\u05e7 (root \u05e4\u05e7, whence \u05e0\u05e4\u05e7, Arab. nfq) signifies educere in the sense of reportare, Pro 3:13; Pro 8:35; Pro 12:2; Pro 18:22, and of porrigere, Psa 144:13, Isa 58:10. A reaching forth of the plan is equivalent to the reaching forth of that which is projected. The choice of the words used in this Psalm coincides here, as already in \u05de\u05e2\u05d2\u05bc\u05dc, with Proverbs and Isaiah. The future \u05d9\u05e8\u05d5\u05bc\u05de\u05d5\u05bc expresses the consequence (cf. Psa 61:8) against which the poet wishes to guard.\nThe strophic symmetry is now at an end. The longer the poet lingers over the contemplation of the rebels the more lofty and dignified does his language become, the more particular the choice of the expressions, and the more difficult and unmanageable the construction. The Hiph. \u05d4\u05e1\u05d1 signifies, causatively, to cause to go round about (Exo 13:18), and to raise round about (Ch2 14:6); here, after Jos 6:11, where with an accusative following it signifies to go round about: to make the circuit of anything, as enemies who surround a city on all sides and seek the most favourable point for assault; \u05de\u05e1\u05d1\u05bc\u05d9 from the participle \u05de\u05e1\u05d1. Even when derived from the substantive \u05de\u05e1\u05d1 (Hupfeld), \"my surroundings\" is equivalent to \u05d0\u05d9\u05d1\u05d9 \u05e1\u05d1\u05d9\u05d1\u05d5\u05ea\u05d9 in Psa 27:6. Hitzig, on the other hand, renders it: the head of my slanderers, from \u05e1\u05d1\u05d1, to go round about, Arabic to tell tales of any one, defame; but the Arabic sbb, fut. u, to abuse, the IV form (Hiphil) of which moreover is not used either in the ancient or in the modern language, has nothing to do with the Hebrew \u05e1\u05d1\u05d1, but signifies originally to cut off round about, then to clip (injure) any one's honour and good name.\n(Note: The lexicographer Neshwn says, i. 279b: Arab. 'l-sbb 'l - \u0161atm w-q\u0131\u0302l an a\u1e63l 'l-sbb 'l - qa\u1e6d\u201b \u1e6fm \u1e63\u00e2r 'l - \u0161tm, \"sebb is to abuse; still, the more original signification of cutting off is said to lie at the foundation of this signification.\" That Arab. q\u1e6d\u201b is synonymous with it, e.g., Arab. l\u0131\u0302\u0161tqt\u201bf\u0131\u0302n\u00e2, why dost thou cut into us? i.e., why dost thou insult our honour? - Wetzstein.)\nThe fact that the enemies who surround the psalmist on every side are just such calumniators, is intimated here in the word \u05e9\u05c2\u05e4\u05ea\u05d9\u05de\u05d5. He wishes that the trouble which the enemies' slanderous lips occasion him may fall back upon their own head. \u05e8\u05d0\u05e9\u05c1 is head in the first and literal sense according to Psa 7:17; and \u05d9\u05db\u05e1\u05bc\u05d9\u05de\u05d5 (with the Jod of the groundform kcy, as in Deu 32:26; Kg1 20:35; Chethb \u05d9\u05db\u05e1\u05bc\u05d5\u05bc\u05de\u05d5,\n(Note: Which is favoured by Exo 15:5, jechasj\u00fbm\u00fb with m\u00fb instead of m\u00f4, which is otherwise without example.)\nafter the attractional schema, Sa2 2:4; Isa 2:11, and frequently; cf. on the masculine form, Pro 5:2; Pro 10:21) refers back to \u05e8\u05d0\u05e9\u05c1, which is meant of the heads of all persons individually. In Psa 140:11 \u05d9\u05de\u05d9\u05d8\u05d5\u05bc (with an indefinite subject of the higher punitive powers, Ges. 137, note), in the signification to cause to descend, has a support in Psa 55:4, whereas the Niph. \u05e0\u05de\u05d5\u05d8, fut. \u05d9\u05de\u05bc\u05d8, which is preferred by the Ker, in the signification to be made to descend, is contrary to the usage of the language. The \u1f05\u03c0. \u03bb\u03b5\u03b3. \u05de\u05d4\u05de\u05e8\u05d5\u05ea has been combined by Parchon and others with the Arabic hmr, which, together with other significations (to strike, stamp, cast down, and the like), also has the signification to flow (whence e.g., in the Koran, m\u00e2' munhamir, flowing water). \"Fire\" and \"water\" are emblems of perils that cannot be escaped, Psa 66:12, and the mention of fire is therefore appropriately succeeded by places of flowing water, pits of water. The signification \"pits\" is attested by the Targum, Symmachus, Jerome, and the quotation in Kimchi: \"first of all they buried them in \u05de\u05d4\u05de\u05d5\u05e8\u05d5\u05ea; when the flesh was consumed they collected the bones and buried them in coffins.\" On \u05d1\u05bc\u05dc\u05be\u05d9\u05e7\u05d5\u05bc\u05de\u05d5\u05bc cf. Isa 26:14. Like Psa 140:10-11, Psa 140:12 is also not to be taken as a general maxim, but as expressing a wish in accordance with the excited tone of this strophe. \u05d0\u05d9\u05e9\u05c1 \u05dc\u05e9\u05c1\u05d5\u05df is not a great talker, i.e., boaster, but an idle talker, i.e., slanderer (lxx \u1f00\u03bd\u1f74\u03c1 \u03b3\u03bb\u03c9\u03c3\u03c3\u03ce\u03b4\u03b7\u03c2, cf. Sir. 8:4). According to the accents, \u05d0\u05d9\u05e9\u05c1 \u05d7\u05de\u05e1 \u05e8\u05e2 is the parallel; but what would be the object of this designation of violence as worse or more malignant? With Sommer, Olshausen, and others, we take \u05e8\u05e2 as the subject to \u05d9\u05e6\u05d5\u05bc\u05d3\u05e0\u05bc\u05d5\u05bc: let evil, i.e., the punishment which arises out of evil, hunt him; cf. Pro 13:21, \u05d7\u05d8\u05bc\u05d0\u05d9\u05dd \u05ea\u05bc\u05e8\u05d3\u05bc\u05e3 \u05e8\u05e2\u05d4, and the opposite in Psa 23:6. It would have to be accented, according to this our construction of the words, \u05d0\u05d9\u05e9\u05c1 \u05d7\u05de\u05e1 \u05e8\u05e2 \u05d9\u05e6\u05d5\u05d3\u05e0\u05d9 \u05dc\u05de\u05d3\u05d7\u05e4\u05ea. The \u1f05\u03c0. \u03bb\u03b5\u03b3. \u05dc\u05de\u05d3\u05d7\u05e4\u05ea we do not render, with Hengstenberg, Olshausen, and others: push upon push, with repeated pushes, which, to say nothing more, is not suited to the figure of hunting, but, since \u05d3\u05bc\u05d7\u05e3 always has the signification of precipitate hastening: by hastenings, that is to say, forced marches.\nWith Psa 140:13 the mood and language now again become cheerful, the rage has spent itself; therefore the style and tone are now changed, and the Psalm trips along merrily as it were to the close. With reference to \u05d9\u05d3\u05e2\u05ea for \u05d9\u05d3\u05e2\u05ea\u05d9 (as in Job 42:2), vid., Psa 16:2. That which David in Psa 9:5 confidently expects on his own behalf is here generalized into the certain prospect of the triumph of the good cause in the person of all its representatives at that time oppressed. \u05d0\u05da, like \u05d9\u05d3\u05e2\u05ea\u05bc\u05d9, is an expression of certainty. After seeming abandonment God again makes Himself known to His own, and those whom they wanted to sweep away out of the land of the living have an ever sure dwelling-place with His joyful countenance (Psa 16:11).","title":"Biblical Commentary on the Old Testament by Carl Friedrich Keil and Franz Delitzsch: Psalms: Psalms Chapter 140","type":"page"}