Psalms 109:5
And they have rewarded me evil for good, and hatred for my love.
Original Language Analysis
וַיָּ֘שִׂ֤ימוּ
And they have rewarded
H7760
וַיָּ֘שִׂ֤ימוּ
And they have rewarded
Strong's:
H7760
Word #:
1 of 8
to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)
עָלַ֣י
H5921
עָלַ֣י
Strong's:
H5921
Word #:
2 of 8
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
תַּ֣חַת
H8478
תַּ֣חַת
Strong's:
H8478
Word #:
4 of 8
the bottom (as depressed); only adverbially, below (often with prepositional prefix underneath), in lieu of, etc
טוֹבָ֑ה
for good
H2896
טוֹבָ֑ה
for good
Strong's:
H2896
Word #:
5 of 8
good (as an adjective) in the widest sense; used likewise as a noun, both in the masculine and the feminine, the singular and the plural (good, a good
Cross References
Proverbs 17:13Whoso rewardeth evil for good, evil shall not depart from his house.Psalms 38:20They also that render evil for good are mine adversaries; because I follow the thing that good is.Genesis 44:4And when they were gone out of the city, and not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good?
Historical Context
David's biography is marked by unreciprocated kindness: sparing Saul, honoring Jonathan's memory through Mephibosheth, treating Absalom with fatherly tenderness despite treason. Ancient Near Eastern reciprocity codes made this reversal especially heinous—hospitality and kindness created binding obligations.
Questions for Reflection
- How does recognizing unrequited love as covenant betrayal (not mere ingratitude) help you process deep relational wounds?
- What does David's appeal to God's justice (rather than cynical withdrawal) teach about maintaining love despite betrayal?
- How does Judas's betrayal of Christ illuminate the gravity of rewarding evil for good in spiritual contexts?
Analysis & Commentary
And they have rewarded me evil for good (וַיָּשִׂימוּ עָלַי רָעָה תַּחַת טוֹבָה, vayasimu alai ra'ah tachat tovah)—the preposition תַּחַת (tachat, "in place of") emphasizes substitution: evil instead of good, not alongside it. And hatred for my love (וְשִׂנְאָה תַּחַת אַהֲבָתִי, vesin'ah tachat ahavati)—the same substitution structure intensifies the betrayal.
This verse articulates the central grievance justifying the imprecations that follow. David isn't merely offended; he has suffered covenant betrayal. Proverbs 17:13 pronounces God's curse on those who "reward evil for good." Psalm 35:12 and 38:20 echo this complaint. The principle reaches its apex in Judas, who betrayed Jesus with a kiss after three years of intimacy (Luke 22:47-48). Peter applied Psalm 109:8 to Judas (Acts 1:20), confirming this psalm's messianic and typological significance.