English Standard Version
Keep me from the trap that they have laid for me and from the snares of evildoers!
King James Bible
Keep me from the snares which they have laid for me, and the gins of the workers of iniquity.
American Standard Version
Keep me from the snare which they have laid for me, And from the gins of the workers of iniquity.
Keep me from the snare, which they have laid for me, and from the stumblingblocks of them that work iniquity.
English Revised Version
Keep me from the snare which they have laid for me, and from the gins of the workers of iniquity.
Webster's Bible Translation
Keep me from the snare which they have laid for me, and the gins of the workers of iniquity.
Psalm 141:9 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The prayer now begins to be particularized, and that in the first instance as a petition fore the grace of silence, calling to mind old Davidic passages like Psalm 39:2; Psalm 34:14. The situation of David, the betrayed one, requires caution in speaking; and the consciousness of having sinned, not indeed against the rebels, but against God, who would not visit him thus without his deserving it, stood in the way of any outspoken self-vindication. In pone custodiam ori meo שׁמרה is ἅπ. λεγ., after the infinitive form דּבקה, עזבה, עצמה. In Psalm 141:3 דּל is ἅπ. λεγ. for דּלת; cf. "doors of the mouth" in Micah 7:5, and πύλαι στόματος in Euripides. נצּרה might be imper. Kal: keep I pray, with Dag. dirimens as in Proverbs 4:13. But נצר על is not in use; and also as the parallel word to שׁמרה, which likewise has the appearance of being imperative, נצּרה is explicable as regards its pointing by a comparison of יקּהה in Genesis 49:10, דּבּרה in Deuteronomy 33:3, and קרבה in Psalm 73:28. The prayer for the grace of silence is followed in Psalm 141:4 by a prayer for the breaking off of all fellowship with the existing rulers. By a flight of irony they are called אישׁים, lords, in the sense of בּני אישׁ, Psalm 4:3 (cf. the Spanish hidalgos equals hijos d'algo, sons of somebody). The evil thing (רע דּבר, with Pasek between the two ר, as in Numbers 7:13; Deuteronomy 7:1 between the two מ, and in 1 Chronicles 22:3 between the two )ל, to which Jahve may be pleased never to incline his heart (תּט, fut. apoc. Hiph. as in Psalm 27:9), is forthwith more particularly designated: perpetrare facinora maligne cum dominis, etc. עללות of great achievements in the sense of infamous deeds, also occurs in Psalm 14:1; Psalm 99:8. Here, however, we have the Hithpo. התעלל, which, with the accusative of the object עללות, signifies: wilfully to make such actions the object of one's acting (cf. Arab. ta‛allala b-'l-š', to meddle with any matter, to amuse, entertain one's self with a thing). The expression is made to express disgust as strongly as possible; this poet is fond of glaring colouring in his language. In the dependent passage neve eorum vescar cupediis, לחם is used poetically for אכל, and בּ is the partitive Beth, as in Job 21:25. מנעמּים is another hapaxlegomenon, but as being a designation of dainties (from נעם, to be mild, tender, pleasant), it may not have been an unusual word. It is a well-known thing that usurpers revel in the cuisine and cellars of those whom they have driven away.
Treasury of Scripture Knowledge
from the snares
Those who seek my life lay their snares; those who seek my hurt speak of ruin and meditate treachery all day long.
They hold fast to their evil purpose; they talk of laying snares secretly, thinking, "Who can see them?"
For he will deliver you from the snare of the fowler and from the deadly pestilence.
The wicked have laid a snare for me, but I do not stray from your precepts.
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
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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.