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Verses 4-5
The 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. פּעמים is poetically equivalent to רגלים, 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 גּאים 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 ליד־מעגּל becomes explicable from Psa 142:4; ליד, at hand, is equivalent to “immediately beside” (1Ch 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.

Verses 6-8
Such 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 סכּותה 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 מעוז ראשׁ, Psa 60:9; cf. the expression “the helmet of salvation” in Isa 59:17. Beside מאויּי, from the ἅπ. λεγ. מאוה, there is also the reading מאויי, which Abulwalîd found in his Jerusalem codex (in Saragossa). The