English Standard Version
The arrogant have hidden a trap for me, and with cords they have spread a net; beside the way they have set snares for me. Selah
King James Bible
The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah.
American Standard Version
The proud have hid a snare for me, and cords; They have spread a net by the wayside; They have set gins for me. Selah
the proud have hidden a net for me. And they have stretched out cords for a snare: they have laid for me a stumblingblock by the wayside.
English Revised Version
The proud have hid a snare for me, and cords; they have spread a net by the way side; they have set gins for me. Selah
Webster's Bible Translation
The proud have hid a snare for me, and cords; they have spread a net by the way side: they have set gins for me. Selah.
Psalm 140:5 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
He sees in them the danger which threatens himself, and prays God not to give him over to the judgment of self-delusion, but to lay bare the true state of his soul. The fact "Thou hast searched me," which the beginning of the Psalm confesses, is here turned into a petitioning "search me." Instead of רעים in Psalm 139:17, the poet here says שׂרעפּים, which signifies branches (Ezekiel 31:5) and branchings of the act of thinking (thoughts and cares, Psalm 94:19). The Resh is epenthetic, for the first form is שׂעפּים, Job 4:13; Job 20:2. The poet thus sets the very ground and life of his heart, with all its outward manifestations, in the light of the divine omniscience. And in Psalm 139:24 he prays that God would see whether any דּרך־עצב cleaves to him (בּי as in 1 Samuel 25:24), by which is not meant "a way of idols" (Rosenmller, Gesenius, and Maurer), after Isaiah 48:5, since an inclination towards, or even apostasy to, heathenism cannot be an unknown sin; nor to a man like the writer of this Psalm is heathenism any power of temptation. דוך בּצע (Grהtz) might more readily be admissible, but דוך עצב is a more comprehensive notion, and one more in accordance with this closing petition. The poet gives this name to the way that leads to the pain, torture, viz., of the inward and outward punishments of sin; and, on the other hand, the way along which he wishes to be guided he calls דּרך עולם, the way of endless continuance (lxx, Vulgate, Luther), not the way of the former times, after Jeremiah 6:16 (Maurer, Olshausen), which thus by itself is ambiguous (as becomes evident from Job 22:15; Jeremiah 18:15), and also does not furnish any direct antithesis. The "everlasting way" is the way of God (Psalm 27:11), the way of the righteous, which stands fast for ever and shall not "perish" (Psalm 1:6).
Treasury of Scripture Knowledge
A trap seizes him by the heel; a snare lays hold of him.
On my right hand the rabble rise; they push away my feet; they cast up against me their ways of destruction.
he lurks in ambush like a lion in his thicket; he lurks that he may seize the poor; he seizes the poor when he draws him into his net.
you take me out of the net they have hidden for me, for you are my refuge.
For without cause they hid their net for me; without cause they dug a pit for my life.
Those who seek my life lay their snares; those who seek my hurt speak of ruin and meditate treachery all day long.
They set a net for my steps; my soul was bowed down. They dug a pit in my way, but they have fallen into it themselves. Selah
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.