Psalms 119:110 — Word Study
WLCנָתְנ֬וּ רְשָׁעִ֣ים פַּ֣ח לִ֑י וּ֝מִפִּקּוּדֶ֗יךָ לֹ֣א תָעִֽיתִי׃
BSAThe wickedrâshâʻ [morally wrong, guilty of sin] have setnâthan■ [laid, put] a snarepach [trap, net] but I have notlôʼ [absolutely not, in no way] strayedtâʻâh■ [gone astray, wandered] from Your preceptspiqqûwd [commands, divine instructions, God's laws]
| Greek | English | Parsing |
|---|---|---|
| נָתְנ֬וּ | they have set | Verb, Qal, perfect third person common plural |
| רְשָׁעִ֣ים | wicked [people] | Noun common, masculine plural absolute |
| פַּ֣ח | a snare | Noun common, masculine singular absolute |
| לִ֑י | for me | Preposition, suffix |
| וּ֝מִפִּקּוּדֶ֗יךָ | and from precepts your | Conjunction, preposition, noun common masculine plural construct |
| לֹ֣א | not | Particle |
| תָעִֽיתִי׃ | I have gone astray | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The wicked have set a snare for me, but I have not strayed from Your precepts. |
| KJV | The wicked have laid a snare for me: yet I erred not from thy precepts. |
| ASV | The wicked have laid a snare for me; Yet have I not gone astray from thy precepts. |
| YLT | The wicked have laid a snare for me, And from thy precepts I wandered not. |
| WEB | The wicked have laid a snare for me, yet I haven’t gone astray from your precepts. |
| BBE | Sinners have put a net to take me; but I was true to your orders. |
All translations agree on the core meaning of the verse, particularly regarding the actions of the wicked and the psalmist's steadfastness.
The main clause presents the action of the wicked, followed by the psalmist's response, creating a clear contrast in the sentence.
7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
subjectרָשָׁע
verbנָתַן
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 119:110
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Meditation on the Law Amidst Adversitygenerated
Psalm 119:110 reflects the psalmist's resolve in the face of opposition from the wicked, who have laid traps for him. Despite these challenges, he affirms his steadfastness to God's commandments. This theme of loyalty to divine instruction is central to the entire chapter, which emphasizes the importance of God's law in guiding the believer's life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:85 | The arrogant have dug pits for me in violation of Your law. |
| 2 | Psalm 10:8–18 | He lies in wait near the villages; in ambush he slays the innocent; his eyes watch in stealth for the helpless. |
| 3 | Psalm 124:6–7 | Blessed be the LORD, who has not given us as prey to their teeth. |
| 4 | Psalm 140:5 | The proud hide a snare for me; the cords of their net are spread along the path, and lures are set out for me. Selah |
| 5 | Psalm 141:9 | Keep me from the snares they have laid for me, and from the lures of evildoers. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — נָתְנ֬וּ, na.te.Nugenerated
The verb נָתַן (natan) means 'to give' and is used here in the perfect tense, indicating a completed action by the subject. This word encompasses a broad range of meanings, including to set, lay, or put something down, which is fitting in the context of the wicked laying a trap.
The choice of the verb in this verse highlights the active role of the wicked in creating obstacles for the psalmist, contrasting with his passive resistance to their schemes.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb נָתְנ֬וּ, they have set, governs the whole verse, with a subject, an object, and two adverbial phrases. The structure emphasizes the actions of the wicked and the psalmist's response.
The sentence begins with the subject רְשָׁעִ֣ים (wicked), followed by the action they take, and concludes with the psalmist's affirmation of his fidelity to God's precepts, which is a common structure in Hebrew poetry.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נָתְנ֬וּ is rendered as ἔθεντο (ethento), meaning 'they have laid'. This choice reflects a direct translation that maintains the sense of setting a trap.
The use of ἁμαρτωλοὶ for רְשָׁעִ֣ים indicates a focus on their moral failing, aligning with the overarching theme of sinfulness in the context of the psalm.
In plain words — the whole versegenerated
Psalm 119:110 shows that the wicked have set a trap for the psalmist, but he remains committed to following God's commands. This verse highlights the struggle between good and evil, emphasizing the importance of staying true to divine instructions.
Frequently Asked Questionsgenerated
It indicates that the wicked are actively trying to harm or lead the psalmist astray, creating obstacles to his faith.
He asserts that he has not strayed from God's precepts, showing his commitment to following God's law despite opposition.
God's precepts are His commands and divine instructions that guide the believer's actions and decisions.
The imagery of a snare illustrates the traps and dangers that the wicked set for the righteous, emphasizing the need for vigilance in one's faith.
Reflection Questionsgenerated
- In what ways have I encountered 'snare' moments in my life, and how did I respond?
- How can I strengthen my commitment to God's precepts when facing opposition?
- What practical steps can I take to avoid the traps set by the wicked around me?
- How does understanding the nature of the wicked help me in my spiritual journey?
The early church on this verse — how the Fathers read it
Early Church Fathers, like Augustine of Hippo, reference this verse to illustrate the steadfastness of the faithful against the wicked's snares.
"The ungodly," he says, "have laid a snare for me: but yet I swerved not from Your commandments" [Psalms 119:110].Early Church Fathers on Psalms 119 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 119:110 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe wicked have laid a snare for me,.... To draw him into sin, and so into mischief; and even to take away his life, as they are said to dig pits for him, Psalms 119:85; yet I erred not from thy
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe wicked have laid a snare for me: yet I erred not from thy precepts. The wicked have laid a snare for me: yet I erred not from thy precepts - a commentary on Psalms 119:109.
Read Robert Jamieson on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:110 The wicked have laid a snare for me: yet I erred not from thy precepts.Ver. 110. The wicked have laid a snare for me] Such as, rather than their lives, would have had mine; such as sought and fain would have sucked my blood. Yet I erred not from thy preeepts] I held the king’ s highway, and leaped not over the hedge to avoid a piece of foul way.
Read John Trapp on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 110. The wicked have laid a snare] Thus their lives were continually exposed to danger.
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges110. An explanation of the preceding verse. His life is threatened by enemies, apparently because of his devotion to the law, but no dangers or persecutions tempt him to indifference or apostasy. Cp. Psalms 119:85-87. yet I erred not] Yet went I not astray, as Psalms 119:176.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleThe wicked have laid a snare for me - As men do to take wild beasts or birds. See the notes at Psalms 119:85. Compare Job 18:8, note; Job 18:10, note; Psalms 9:15, note; Psalms 69:22, note. See also Psalms 119:61, Psalms 119:69.
Read Albert Barnes on Psalms 119 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bibleð, Nun.105-112. Thy word is a lamp—The writer comes to an experience like that of a traveller by night on a dangerous road.
Read Daniel Denison Whedon on Psalms 119 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The wicked have set a snare for me, but I have not strayed from Your precepts.
The wicked have laid a snare for me, yet I haven’t gone astray from your precepts.
The wicked have set a snare for me, but I have not strayed from Your precepts.
The wicked lay a trap for me, but I do not wander from your precepts.
Tyndale line
The wicked have laid a snare for me: yet I erred not from thy precepts.
The wicked have laid a snare for me; Yet have I not gone astray from thy precepts.
The wicked have laid a snare for me; yet went I not astray from thy precepts.
The wicked have laid a snare for me: yet I erred not from thy precepts.
The wicked haue layed a snare for mee: but I swarued not from thy precepts.
Strictly literal
The wicked have laid a snare for me; but I have not wandered from thy precepts.
The wicked have laid a snare for me, And from thy precepts I wandered not.
The wicked have laid a snare for me, || And I did not wander from your precepts.
The wicked have laid a snare for me: yet have I not erred from thy precepts.
The wicked have set a snare for me, but I have not strayed from your instructions.
Simplified
Wicked people have set a trap for me, but I will not stray from your commandments.
Sinners have put a net to take me; but I was true to your orders.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in this verse, with all seven words matched. The Dead Sea Scrolls also align with the Masoretic Text, showing consistency in the transmission of this verse.
נָתְנ֬וּ רְשָׁעִ֣ים פַּ֣ח לִ֑י וּ֝מִפִּקּוּדֶ֗יךָ לֹ֣א תָעִֽיתִי׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
נתנו רשעים פח ל׳י אני פקודי׳כה לוא תעיתי
8 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 119:110
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
פַּח (pach) refers to both a bird trap and a metal plate. It is derived from a root meaning to spread out or pound thin, indicating its use as a snare or a thin sheet of metal. The word can also figuratively represent calamities or plots. The entries consistently highlight these two primary meanings without significant disagreement.
פַּח n.m. bird-trap
base
[פַּח] n.[m.] plate of metal
base
H6341a פַּח bird-trap H6341b פַּח plate of metal
6341 pach pakh
from 6351; a (metallic) sheet (as pounded thin); also a
spring net (as spread out like a lamina):--gin, (thin) plate,
snare.
see HEBREW for 06351
פַּח (pach) — snare.
1) bird trap, trap, snare
1a) bird trap (literal)
1b) of calamities, plots, source or agent of calamity (fig.)
פַּח (pach) — plate.
plate (of metal)
N-ms — Noun common · masculine singular absoluteHNcmsa
snar (pach; pagis, but brochos, in 1Co 7:35): Over half a dozen Hebrew words are used to indicate different methods of taking birds and animals, of which the snare (pach) is mentioned oftener than any other. It was a noose of hair for small birds, of wire for larger birds or smaller animals. The snares were set in a favorable location and grain scattered to attract the attention of feathered creatures. They accepted the bribe of good feeding and walked into the snare, not suspecting danger. For this reason the snare became particularly applicable in describing a tempting bribe offered by men to lead their fellows into trouble, and the list of references is a long one, all of the same nature. See Ex 10:7; 1Sa 18:21; 28:9;
Snare
The expression (Amos 3:5), “Shall one take up a snare from the earth?” etc. (Authorized Version), ought to be, as in the Revised Version, “Shall a snare spring up from the ground?” etc. (See GIN.)
→ General scriptures concerning Am 3:5
→ FIGURATIVE
Of the evils in life of wicked people Job 18:8-10
Of the devices of evil people to deceive the righteous Ps 91:3; Jer 5:26
See AMBUSH
See CONSPIRACY
See PIT
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
פִּקּוּד (piqqud) refers to a precept or mandate, specifically one that is appointed by God. It is derived from a root meaning to appoint and is used in a plural form to collectively denote commandments or statutes within the Law.
[פִּקּוּד] 24 n.m. precept
base
H6490 [פִּקּוּד] precept
6490 piqquwd pik-kood'
or piqqud {pik-kood'}; from 6485; properly, appointed, i.e. a
mandate (of God; plural only, collectively, for the
Law):--commandment, precept, statute.
see HEBREW for 06485
פִּקּוּד (piq.qud) — precept.
precept, statute
Conj | Prep | N-mp | Suff — Conjunction · preposition · noun common masculine plural construct · suffixHC/R/Ncmpc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
תָּעָה (ta`ah) is a Hebrew verb that means to wander or go astray, both physically and ethically. It can refer to being led astray, as in a moral sense, or to the effects of intoxication. The word has various forms, including Qal (to err), Niphal (to be made to wander), and Hiphil (to cause to wander).
תָּעָה vb. err
Qal
physically wander about
of intoxication
ethically
Niph.
be made to wander about, as a drunkard
ethically: be led astray
Hiph.
physically cause to wander about
of intoxication
mentally and morally, cause to err, mislead
base
H8582 תָּעָה err .. physically wander about
. of intoxication
. ethically
. . be made to wander about, as a drunkard
. ethically: be led astray
. . physically cause to wander about
. of intoxication
. mentally and morally, cause to err, mislead
8582 ta`ah taw-aw'
a primitive root; to vacillate, i.e. reel or stray (literally
or figuratively); also causative of both:--(cause to) go
astray, deceive, dissemble, (cause to, make to) err, pant,
seduce, (make to) stagger, (cause to) wander, be out of the
way.
תָּעָה (ta.ah) — to go astray.
1) to err, wander, go astray, stagger
1a) (Qal) to err
1a1) to wander about (physically)
1a2) of intoxication
1a3) of sin (ethically)
1a4) wandering (of the mind)
1b) (Niphal)
1b1) to be made to wander about, be made to stagger (drunkard)
1b2) to be led astray (ethically)
1c) (Hiphil) to cause to wander
1c1) to cause to wander about (physically)
1c2) to cause to wander (of intoxication)
1c3) to cause to err, mislead (mentally and morally)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
a-stra' (ta`ah, "to wander," "to err"; planaomai, "to go astray," each carrying the idea of being lost): With one exception (Ex 23:4 "his ass going astray") used metaphorically of moral wandering, going astray in paths of error and sin, like "sheep going astray" (1Pe 2:25 the King James Version; Isa 53:6; Ps 119:176).