PsalmitLuku 140

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For the choir director. A psalm of David.

Rescue me, LORD, from evil men; protect me from the violent,

who plot evil in their hearts and stir up war every day.

They sharpen their tongues like a serpent; the venom of a viper is under their lips. Selah

Guard me, LORD, from the hands of the wicked; protect me from the violent, who plot to trip up my feet.

The arrogant have hidden a trap for me; with cords they have spread a net beside the path and set snares for me. Selah

I say to the LORD: You are my God. Listen, LORD, to my cry for mercy.

LORD God, my mighty savior, you shield my head on the day of battle.

Do not grant the wicked their desires, LORD; do not let their schemes succeed, or they will exalt themselves. Selah

As for the head of those who surround me—let the malice of their own lips cover them.

Let burning coals rain down on them; let them be thrown into the fire, into watery pits, never to rise again.

Let the slanderer find no footing in the land; let disaster hunt down the man of violence.

I know that the LORD secures justice for the poor and upholds the cause of the needy.

Surely the righteous will praise your name, and the upright will dwell in your presence.

Haku

Yhteenveto2

Luku 140

Main Theme: A prayer from David for protection against violent and wicked enemies, with trust in God's righteous judgment.

Content: David asks God to rescue him from evil people who plot harm and set traps for him. He confesses that the Lord is his God and the strength of his salvation, who protects him on the day of battle. The psalm concludes with the certainty that God will plead the cause of the poor and needy, and that the righteous shall praise His name.

Key Words/Images:

Tongues like serpents (v.4): The enemies' speech is compared to serpent venom—a picture of deadly, malicious words.
Traps and snares (v.6): The proud have laid nets and traps—images of hidden schemes against the righteous.
Shield in the day of battle (v.8): God covers David's head in combat—an image of divine protection.
The cause of the poor (v.13): The Lord pleads the case for the helpless—an expression of God's justice and care.

Historiallinen konteksti

Key Concepts

The chapter contains several Hebrew words and expressions that require further explanation. The expression אִישׁ חֲמָסִים (ish chamasim, "man of violence") in verses 2 and 5 uses the plural form of chamas (violence, injustice), which intensifies the meaning and describes a person characterized by repeated and systematic violence. The word chamas denotes not only physical violence but also social oppression and legal injustice.

In verse 4 we find עַכְשׁוּב (akshub), a rare Hebrew word that also appears in Psalm 58:5. It likely refers to a poisonous snake, possibly a viper. The comparison of the enemies' tongue with a serpent's tongue connects to the ancient belief that snakes carried poison under their lips—a picture of deadly and destructive speech.

Events and Customs

Verse 6 describes hunting and trapping methods well known in ancient Israel: פַּח (pach, "trap/snare"), חֲבָלִים (chavalim, "ropes/cords"), רֶשֶׁת (reshet, "net") and מֹקְשִׁים (moqshim, "traps"). These tools were used to catch birds and animals, but here they function as metaphors for the enemies' cunning plans. Such imagery was widespread throughout the ancient Near East and is also found in Egyptian and Mesopotamian texts.

The expression בְּיוֹם נָשֶׁק (beyom nasheq, "on the day of weapons/the day of battle") in verse 8 refers to a day of armed conflict. The image of God as one who "covers the head" (sakkota leroshi) alludes to the helmet or shield that protected the warrior in battle—a concrete metaphor from Israelite warfare.

Chapter-Specific Findings

The concept of glowing coals and fire as divine judgment (verse 11) has parallels in Ugaritic texts from Ras Shamra (ca. 1400–1200 BCE), where fire is an instrument of divine justice. The term מַהֲמֹרוֹת (mahamorot, "deep pits/abyss") occurs only here in the Bible and may denote water-filled pits or marshy areas—a picture of total destruction with no possibility of rising again.

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Enemies — Persons who are opponents or have hostile intentions toward another person, often referred to in the Book of Psalms as the wicked or unrighteous.
Protection — The act of guarding or securing someone from harm, threats, or dangers. In Psalm 140, the psalmist asks for God's protection against enemies.
Lord — A title used to refer to God, especially in Jewish and Christian tradition, expressing respect and reverence.
Prayer — Communication with God, where a person asks for help, guidance, thanks, or forgiveness. The psalmist asks for God's intervention against his enemies in Psalm 140.
Justice — The principle of acting rightly and morally, in accordance with God's will and commandments. The psalmist seeks justice against his enemies and their unjust actions.
Wicked — The opposite of good, representing everything that is harmful, immoral, and contrary to God's will. In Psalm 140, the wicked are seen as enemies who must be fought.
Salvation — The term used to describe God's deliverance of people from sin, suffering, and death. The psalmist asks for salvation from his enemies in Psalm 140.