Psalms 109:4 — Word Study
WLCתַּֽחַת־ אַהֲבָתִ֥י יִשְׂטְנ֗וּנִי וַאֲנִ֥י תְפִלָּֽה׃
BSAIn return fortachath my loveʼahăbâh [selfless, unconditional, affection] they accuse mesâṭan▸ [oppose, act as adversaries] but I [am a man]ʼănîy [emphatically, I myself, devoted, given] [of] prayertᵉphillâh [supplication]
| Greek | English | Parsing |
|---|---|---|
| תַּֽחַת־ | in place of | Noun common, masculine singular construct |
| אַהֲבָתִ֥י | love my | Noun common feminine singular construct, suffix |
| יִשְׂטְנ֗וּנִי | they accuse me | Verb qal imperfect third person masculine plural, suffix |
| וַאֲנִ֥י | and I | Conjunction, pronoun |
| תְפִלָּֽה׃ | [am] prayer | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In return for my love they accuse me, but I am a man of prayer. |
| KJV | For my love they are my adversaries: but I give myself unto prayer. |
| ASV | For my love they are my adversaries: But I give myself unto prayer. |
| YLT | For my love they oppose me, and I — prayer! |
| WEB | In return for my love, they are my adversaries; but I am in prayer. |
| BBE | For my love they give me back hate; but I have given myself to prayer. |
Where they part company is תְפִלָּֽה — see How Translations Differ.
The main clause is supported by a prepositional phrase that sets the context for the accusation, followed by a contrasting conjunction leading to the psalmist's declaration of identity.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 109:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Lament of Accusationgenerated
Psalm 109:4 reflects the psalmist's deep sorrow as he experiences betrayal from those he loves. In this lament, he contrasts their hostility with his unwavering commitment to prayer, highlighting the theme of divine reliance amidst human opposition. This psalm resonates with other passages that express similar feelings of unjust treatment, such as in Psalm 35:7–12 and Psalm 38:20.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 35:7–12 | For without cause they laid their net for me; without reason they dug a pit for my soul. |
| 2 | Psalm 38:20 | Those who repay my good with evil attack me for pursuing the good. |
| 3 | 2 Samuel 13:39 | And King David longed to go to Absalom, for he had been consoled over Amnon’s death. |
| 4 | John 10:32 | But Jesus responded, “I have shown you many good works from the Father. For which of these do you stone Me?” |
| 5 | 2 Corinthians 12:15 | And for the sake of your souls, I will most gladly spend my money and myself. If I love you more, will you love me less? |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — אַהֲבָתִ֥י, 'a.ha.va.Tigenerated
The word אַהֲבָה ('ahabah) means love or affection, indicating a deep emotional connection. It is a feminine noun that can refer to various forms of love, including romantic and divine love. In this verse, it emphasizes the selfless nature of the psalmist's feelings towards those who oppose him.
The parsing as a feminine singular construct suggests a personal and intimate form of love, which the psalmist contrasts with the actions of his adversaries.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause is governed by the finite verb יִשְׂטְנ֗וּ, they accuse, with two phrases attached: a prepositional phrase indicating the basis of the accusation and a noun phrase describing the psalmist's identity. The structure emphasizes the contrast between the psalmist's love and the accusations he faces.
The word order places emphasis on the psalmist's identity as a man of prayer, which stands in stark contrast to the actions of his adversaries.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew תַּחַת is rendered as ἀντὶ (anti), meaning 'instead of.' This choice highlights the concept of substitution, reinforcing the idea that the psalmist's love is met with opposition.
The Greek word for prayer, προσευξόμην, emphasizes the act of supplication, aligning with the psalmist's commitment to prayer despite adversity.
In plain words — the whole versegenerated
Psalm 109:4 expresses the psalmist's sorrow as he faces accusations from those he loves. Despite their hostility, he identifies himself as a man of prayer, emphasizing his reliance on God amidst the challenges he faces.
Frequently Asked Questionsgenerated
The psalmist refers to his deep, selfless affection for those who are now accusing him, highlighting the pain of betrayal.
He underscores his commitment to seeking God in times of trouble, contrasting his actions with those of his adversaries.
The psalmist models a response of prayer and reliance on God rather than retaliation against those who oppose him.
It echoes the theme of unjust treatment found in other psalms and the New Testament, where love is often met with hostility.
Reflection Questionsgenerated
- How can I respond to accusations or betrayal in my own life, following the psalmist's example?
- What role does prayer play in my daily life, especially during difficult times?
- In what ways can I express love to those who may not reciprocate it?
- How can I cultivate a deeper relationship with God through prayer, as modeled by the psalmist?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to illustrate the theme of evil repaid for good, as seen in his exposition on Psalms 109.
He adds, "Thus have they rewarded me evil for good" [Psalms 109:4].Early Church Fathers on Psalms 109 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 109:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor my love they are my adversaries,.... For the love that Christ showed to the Jews; to their bodies, in going about and healing all manner of diseases among them; to their souls, in preaching, the
Read John Gill on Psalms 109 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor my love they are my adversaries: but I give myself unto prayer.
Read Robert Jamieson on Psalms 109 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor my love they are my adversaries; they requite my love and good will with enmity and mischief, as it is explained, . But I give myself unto prayer, Heb. but I prayer, i.e. I am a man of prayer, or I betake myself to prayer. Thus I peace is put for I am for peace, as we render it, ; and thy bread for the men of thy bread, or that eat thy bread, Obadiah 7. The sense is, Whilst they reproach and curse me, I pray either, 1. For them, as he did, ; or, 2. For myself: I did not render unto them evil for evil, but quietly committed myself and my cause to God by prayer, desiring him to plead my cause against them; and I had no other refuge.
Read Matthew Poole on Psalms 109 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 109:4 For my love they are my adversaries: but I [give myself unto] prayer.Ver. 4. For my love they are mine adversaries] Heb. they satanically hate me. To render evil for evil is brutish, but to render evil for good is devilish. But I give myself to prayer] Heb. But I am prayer, or, a man of prayer, as Psalms 120:7, But I am peace. So, being defamed, we pray, 1 Corinthians 4:12. When our Saviour was wearied out with the people’ s obstinace, he turned himself to God in prayer, Matthew 11:26, and prayed for his crucifiers, Luke 23:34 Send me to my toads again (in the dungeon), where I may pray for your lordship’ s conversion, said Saunders, the martyr, to Winchester.
Read John Trapp on Psalms 109 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) For my love . . .—i.e., in return for my love I give myself unto prayer. For a concise expression of the same kind as “I prayer,” see Psalms 120:7, “I peace.” Of course the psalmist means, that in the face of all the taunts and reproaches of his maligners, he simply and naturally has recourse to prayer, and, as the context seems to indicate, prayer for them.
Read Charles John Ellicott on Psalms 109 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. For my love they are my adversaries] In their behalf I have performed many acts of kindness, and they are my adversaries notwithstanding; this shows principles the most vicious, and hearts the most corrupt. Many of the fathers and commentators have understood the principal part of the things spoken here as referring to our Lord, and the treatment he received from the Jews; and whatever the original intention was, they may safely be applied to this case, as the 2nd, 3rd, 4th, and 5th verses are as highly illustrative of the conduct of the Jewish rulers towards our Lord as the following verses are of the conduct of Judas; but allowing these passages to be prophetic, it is the Jewish…
Read AdamClarke on Psalms 109 →CambridgeThe Cambridge Bible for Schools and Colleges4. In return for my love they behave as adversaries unto me, Though I (gave myself unto) prayer. Their hostility is not merely gratuitous (Psalms 109:3); it is an actual return of evil for good. The Heb. word for ‘adversaries’ is characteristic of this Psalms , vv20, 29; cp. Psalms 109:6 : elsewhere in the Psalter only in Psalms 38:20; Psalms 71:13. It may mean not ‘enemies’ in general, but ‘accusers,’ opponents in a court of law. For the forcible idiom I (was) prayer cp. Psalms 120:7, “I am peace”; Psalms 110:3, “Thy people are freewill offerings.” The A.V., But I give myself unto prayer, retained in R.V., takes the meaning to be that in his need he commits his cause to God (cp. Psalms…
Read Cambridge on Psalms 109 →Albert Barnes1798–1870Barnes' Notes on the BibleFor my love ... - As a recompence for my love; or, this is the return which I get for all the expressions of my love to them. The enemies referred to were those whom he had treated kindly; to whom he had done good.
Read Albert Barnes on Psalms 109 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
In return for my love they accuse me, but I am a man of prayer.
In return for my love, they are my adversaries; but I am in prayer.
In return for my love they accuse me, but I am a man of prayer.
They repay my love with accusations, but I continue to pray.
Tyndale line
For my love they are my adversaries: but I give myself unto prayer.
For my love they are my adversaries: But I give myself unto prayer.
For my love they are my adversaries: but I give myself unto prayer.
For my love they are my adversaries: but I give myself to prayer.
For my friendship they were mine aduersaries, but I gaue my selfe to praier.
Strictly literal
For my love they are mine adversaries; but I [give myself unto] prayer.
For my love they oppose me, and I — prayer!
For my love they oppose me, and I—prayer!
In recompense for my love are they my accusers, while I have nothing but prayer.
In return for my love they accuse me, but I pray for them.
From the Latin
The Lord hath sworn, and he will not repent: Thou art a priest for ever according to the order of Melchisedech.
Simplified
I love them, but they respond with hostility towards me, even while I'm praying for them!
For my love they give me back hate; but I have given myself to prayer.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, which matches all five words in the verse. The Dead Sea Scrolls provide partial agreement, with some words restored by an editor, indicating that the core message has been preserved across these ancient texts.
תַּֽחַת־ אַהֲבָתִ֥י יִשְׂטְנ֗וּנִי וַאֲנִ֥י תְפִלָּֽה׃
5 of the 5 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
תחת [אהבת׳י] [ישטנו׳ני] [ואני] [תפלה]
1 word on the leather — 4 supplied entire by an editor.
[אהבת׳י] יסטמו׳ני
2 words of the verse are on this fragment — 1 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 109:4
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Prep — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אַהֲבָה (*'ahabah*) means 'love' and is a feminine noun derived from the root meaning the same. It encompasses various forms of love, including human affection between individuals, self-love, romantic love, and God's love for His people.
אַהֲבָה n.f. love
base
H160 אַהֲבָה love
160 'ahabah a-hab-aw
feminine of 158 and meaning the same:--love.
see HEBREW for 0158
אַהֲבָה (a.ha.vah) — love.
1) love
1a) human love for human object
1a1) of man toward man
1a2) of man toward himself
1a3) between man and woman
1a4) sexual desire
2) God's love to His people
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
שָׂטַן (satan) is a verb meaning to act as an adversary or to oppose. It is derived from a primitive root that conveys the idea of attacking or accusing. The entries consistently emphasize its role in opposition, but do not provide specific verse references.
[שָׂטַן] vb. denom. be or act as adversary
base
H7853 שָׂטַן vb. denom. be or act as adversary
7853 satan saw-tan'
a primitive root; to attack, (figuratively) accuse:--(be an)
adversary, resist.
שָׂטַן (sa.tan) — to oppose.
(Qal) to be or act as an adversary, resist, oppose
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sp1bs
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Conj | Pron — Conjunction · pronounHC/Pp1bs
תְּפִלָּה (tefillah) means 'prayer' and is derived from the root meaning intercession or supplication. It encompasses various forms of prayer, including hymns and requests for divine attention. The term appears in contexts such as the titles of Psalms, emphasizing its liturgical significance.
תְּפִלָּה 77 n.f. prayer
base
H8605 תְּפִלָּה prayer
8605 tphillah tef-il-law'
from 6419; intercession, supplication; by implication, a
hymn:--prayer.
see HEBREW for 06419
תְּפִלָּה (te.phil.lah) — prayer.
1) prayer
1a) prayer
1b) pray a prayer
1c) house of prayer
1d) hear prayer
1e) in Ps titles (of poetic or liturgical prayer)
N-fs — Noun common · feminine singular absoluteHNcfsa
prar (deesis, proseuche, (enteuxis; for an excellent discussion of the meaning of these see Thayer's Lexicon, p. 126, under the word deesis; the chief verbs are euchomai, proseuchomai, and deomai, especially in Luke and Acts; aiteo, "to ask a favor" distinguished from erotao, "to ask a question," is found occasionally): In the Bible "prayer" is used in a simpler and a more complex a narrower and a wider signification. In the former case it is supplication for benefits either for one's self (petition) or for others (intercession). In the latter it is an act of worship which covers all soul in its approach to God. Supplication is at the heart of it, for prayer always springs out of a sense of need and a belief that God is a rewarder of them that diligently seek Him (Heb 11:6). But adoration and confession and thanksgiving also find a…
Prayer
Is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a “beseeching the Lord” (Ex. 32:11); “pouring out the soul before the Lord” (1 Sam. 1:15); “praying and crying to heaven” (2 Chr. 32:20); “seeking unto God and making supplication” (Job 8:5); “drawing near to God” (Ps. 73:28); “bowing the knees” (Eph. 3:14).
The object of this article will be to touch briefly on -- The doctrine of Scripture as to the nature and efficacy of prayer; Its directions as to time, place and manner of prayer; Its types and examples of prayer. Scripture does not give any theoretical explanation of the mystery which attaches to prayer. The difficulty of understanding real efficacy arises chiefly from two sources: from the belief that man lives under general laws, which in all cases must be fulfilled unalterably; and the opposing belief that he is master of his own destiny, and need pray for no external blessing. Now, Scripture, while, by the doctrine of spiritual influence it entirely disposes of the latter difficulty, does not so entirely solve that part of the mystery which depends on the nature of God. It places it clearly before us, and emphasizes most strongly those doctrines on which the difficulty turns. Yet…
Is the offering of the emotions and desires of the soul to God, in the name and through the mediation of our Lord and Savior Jesus Christ. It is the communion of the heart with God through the aid of the Holy Spirit, and is to the Christian the very life of the soul. Without this filial spirit, no one can be a Christian, Job 21:15 Ps 10:4.
In all ages God has delighted in the prayers of his saints. From the promulgation of the law, the Hebrews did not intermit public worship daily in the tabernacle or the temple. It consisted in offering the evening and morning sacrifices, every day, accompanied with prayers by the priests and Levites in that holy edifice. Every day also the priests offered sacrifices, incense, offerings, and first fruits for individuals; they performed ceremonies…