What Does Psalm 40:14 Mean in the King James?
Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The verse turns the pursuit around: those seeking a living soul to destroy are asked to lose their forward motion and bear the shame.
THE MEANING
This verse speaks in the moment when others seek the living self for destruction: the danger is named without euphemism. The threatened person gives voice to a plea that those advancing harm be driven backward and exposed to shame. The plea holds open a reversal of that pursuit.
WHAT THIS UNDOES
It undoes the belief that those pursuing your destruction control the direction of the story; the verse gives language to the possibility of their advance turning back.
THE ROOT
מְבַקְשֵׁי
mevaqqeshei
GROWS FROM
בקש
To seek, search for, or request; מְבַקְשֵׁי (mevaqqeshei) means “those seeking.”
English makes “seek after” sound neutral, while the phrase “to destroy it” exposes where this pursuit is headed. The same root can describe seeking peace, so the object of the search gives the pursuit its direction.
ALSO GROWS
levakesh: To seek or search for.
לְבַקֵּשׁ
This verb shares the root of “those who seek” in the verse, making their sustained pursuit audible beneath the English phrase.
baqqashah: A request or petition.
בַּקָּשָׁה
The same root can name an appeal as well as a search; here, the verse itself voices a plea for the destructive pursuit to turn back.
נַפְשִׁי
nafshi
GROWS FROM
נפש
A living being, self, or life; נַפְשִׁי (nafshi) means “my living soul.”
נֶפֶשׁ (nefesh, “living soul”) names the living self, so the threat reaches the person’s life rather than a detachable inner part. The possessive “my” makes the danger intimate and immediate.
ALSO GROWS
nefesh: A living soul or person.
נֶפֶשׁ
This is the noun’s base form and shows that the verse’s target is a whole living self.
naphash: To rest or be refreshed.
נָפַשׁ
The same root family that names living life also carries the language of refreshment, setting the threat of destruction against the possibility of renewed life.
חֲפֵצֵי
chafetsei
GROWS FROM
חפץ
To desire, delight in, or take pleasure in; חֲפֵצֵי (chafetsei) means “those desiring.”
“wish me evil” in this verse is chafetsei. The phrase names more than a passing wish: חֵפֶץ (chefets, “desire or delight”) can describe what someone actively wants. The verse asks for those who desire harm to be brought into shame themselves.
ALSO GROWS
chefets: A desire, delight, or thing someone takes pleasure in.
חֵפֶץ
It shows the force behind “wish me evil”: harm is what these people want.
chafetz: To desire or take pleasure in something.
חָפֵץ
This verbal form keeps the focus on their chosen intent, which the verse asks to expose and reverse.
THE PATTERN
Scripture pictures harm and snares recoiling upon the one who sets them in motion.
His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him.Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.THE THREAD
Depart from evil, and do good; seek peace, and pursue it.Psalm 40 and Psalm 34 use the same root, בקש (baqash, “seek”). Here the pursuit targets a living person for destruction; there it seeks peace, making the contrast audible in the shared verb.
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