Psalms 66:11 — Word Study
WLCהֲבֵאתָ֥נוּ בַמְּצוּדָ֑ה שַׂ֖מְתָּ מוּעָקָ֣ה בְמָתְנֵֽינוּ׃
BSAYou led usbôwʼ■ [brought, guided] into the netmâtsûwd [snare, trap, fortress] You laidsûwm■ [placed, set] burdensmûwʻâqâh△ [affliction, distress, pressure] on our backsmôthen [loins, hips, waist]
| Greek | English | Parsing |
|---|---|---|
| הֲבֵאתָ֥נוּ | you have brought us | Verb hiphil perfect second person masculine singular, suffix |
| בַמְּצוּדָ֑ה | in the net | Preposition, noun common feminine singular absolute |
| שַׂ֖מְתָּ | you have put | Verb, Qal, perfect second person masculine singular |
| מוּעָקָ֣ה | affliction | Noun common, feminine singular absolute |
| בְמָתְנֵֽינוּ׃ | on hips our | Preposition, noun common masculine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You led us into the net; You laid burdens on our backs. |
| KJV | Thou broughtest us into the net; thou laidst affliction upon our loins. |
| ASV | Thou broughtest us into the net; Thou layedst a sore burden upon our loins. |
| YLT | Thou hast brought us into a net, Thou hast placed pressure on our loins. |
| WEB | You brought us into prison. You laid a burden on our backs. |
| BBE | You let us be put in prison; chains were put on our legs. |
Where they part company is מוּעָקָה — see How Translations Differ.
Two main clauses connected by a semicolon, each describing an action taken by God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׂים
The sentence as the grammar sees it Open the tree ›
1 of 5 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 66:11
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 — Reflections on Trials and Deliverancegenerated
Psalm 66:11 reflects on the trials faced by the people of Israel, acknowledging both God's guidance into difficult situations and the burdens they have carried. This verse is part of a larger narrative where the psalmist recalls God's testing and refining of His people, as seen in the preceding and following verses, which emphasize the theme of divine oversight and eventual deliverance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 19:6 | then understand that it is God who has wronged me and drawn His net around me. |
| 2 | Lamentations 1:13 | He sent fire from on high, and it overpowered my bones. He spread a net for my feet and turned me back. He made me desolate, faint all the day long. |
| 3 | Lamentations 3:2–66 | He has driven me away and made me walk in darkness instead of light. |
| 4 | Hosea 7:12 | As they go, I will spread My net over them; I will bring them down like birds of the air. I will chastise them when I hear them flocking together. |
| 5 | Matthew 6:13 | And lead us not into temptation, but deliver us from the evil one. ’ |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — הֲבֵאתָ֥נוּ, ha.ve.Ta.nugenerated
The verb הֲבֵאתָ (ha.ve.Ta) is a perfect form in the Hiphil stem, meaning 'you have brought' or 'you have led'. It indicates an action completed in the past with ongoing relevance. This verb is derived from the root בּוֹא (bo), which means to come or go in, and is used in various contexts throughout the Hebrew Bible.
In this verse, it conveys the idea of leading the people into a challenging situation, likened to a net or trap. The use of the second person masculine singular indicates a direct address to God, emphasizing His active role in guiding the community.
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 structure of the verse is straightforward, with two main clauses connected by a semicolon. The finite verbs הֲבֵאתָ (you led) and שַׂ֖מְתָּ (you laid) govern their respective objects, creating a parallelism that emphasizes both actions taken by God.
The first clause introduces the action of leading into a net, while the second clause describes the placing of burdens, highlighting the dual nature of the experience being recounted.
Septuagint Backgroundgenerated
The Septuagint translates הֲבֵאתָ as ἡμᾶς (hēmas), meaning 'us', which shifts the focus slightly from the act of leading to the experience of the people. This choice emphasizes their collective journey rather than the individual act of guidance.
The translation of מוּעָקָה as θλίψεις (thlipsis) indicates a broader interpretation of affliction, encompassing not just burdens but also the pressures and trials faced.
In plain words — the whole versegenerated
Psalm 66:11 expresses how God has led His people into difficult situations, symbolized by a net, and has placed burdens on them. This verse acknowledges the reality of suffering while recognizing God's role in guiding His people through it.
Frequently Asked Questionsgenerated
It signifies that God has allowed His people to experience trials and challenges, which can feel like being trapped.
The burdens refer to the afflictions and pressures faced by the people, indicating a time of hardship.
This verse suggests that while God leads us into difficult situations, He is also present with us during those times, guiding us through.
The psalmist recalls these experiences to reflect on God's faithfulness and the trials that have shaped the community's faith.
Reflection Questionsgenerated
- In what ways have I felt led into difficult situations, and how can I see God's hand in those experiences?
- How do I respond to burdens in my life, and what does this verse teach me about enduring them?
- What does it mean to me that God allows trials, and how can I find comfort in His guidance?
- How can I support others who are experiencing affliction, as described in this verse?
The early church on this verse — how the Fathers read it
Early interpretations of this verse, such as those by Augustine of Hippo, highlight the burdens placed on the people by God and their significance in the life of faith.
"You have laid tribulations on our back:" "You have set men over our heads" [Psalms 66:11].Early Church Fathers on Psalms 66 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 66:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou broughtest us into the net,.... That is, suffered them to be taken in the net of wicked men, which they laid and spread for them; whereby they were drawn either into bad principles or bad
Read John Gill on Psalms 66 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO bless our God, ye people, and make the voice of his praise to be heard: -The sore trouble out of which God brought His people into a wealthy place; praise to God accordingly. Verse 8,9.
Read Robert Jamieson on Psalms 66 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou broughtest us into the net which our enemies laid for us, and which could never have taken or held us but by the permission and disposal of thy providence, which gave us into their hands.
Read Matthew Poole on Psalms 66 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 66:11 Thou broughtest us into the net; thou laidst affliction upon our loins.Ver. 11. Thou broughtest us into the net] A metaphor from hunters or fowlers, Utitur figuris tanquam in poemate. Thou layedst affliction upon our loins] Coarctationem in lumbis; we are not only hampered, as in a net, but fettered, as with chains; as if we had been in the jailor’ s or hangman’ s hands.
Read John Trapp on Psalms 66 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Net.—The Hebrew in Ezekiel 12:13 certainly means “net,” as LXX. and Vulg. here. But Aquila, Symmachus, and Jerome prefer the usual meaning, “stronghold” (2 Samuel 5:7, &c), which is more in keeping with the other images of violence and oppression. The fortress, the hard labour, the subjection as by foes riding over the vanquished, the passage through fire and water, all raise a picture of the direst tyranny.
Read Charles John Ellicott on Psalms 66 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Thou broughtest us into the net] This refers well to the case of the Israelites, when, in their departure from Egypt, pursued by the Egyptians, having the Red Sea before them, and no method of escape, Pharaoh said, "The wilderness hath shut them in,-they are entangled;" comparing their state to that of a wild beast in a net. Affliction upon our loins.] Perhaps this alludes to that sharp pain in the back and loins which is generally felt on the apprehension of sudden and destructive danger.
Read AdamClarke on Psalms 66 →CambridgeThe Cambridge Bible for Schools and Colleges11. Thou broughtest us into the net] God had deliberately brought them into the power of their enemies, to punish them for their sins. Cp. for the figure Job 19:6. Some commentators render into the dungeon, a figure for the loss of freedom (Isaiah 42:22), but the usage of the word is not in favour of this rendering. thou laidst &c.] Thou layedst a crushing load upon our loins, bowing us down under its weight.
Read Cambridge on Psalms 66 →Albert Barnes1798–1870Barnes' Notes on the BibleThou broughtest us into the net - That is, Thou hast suffered or permitted us to be brought into the net; thou hast suffered us to be taken captive, as beasts are caught in a snare. See the notes at Psalms 9:15.
Read Albert Barnes on Psalms 66 →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
You led us into the net; You laid burdens on our backs.
You brought us into prison. You laid a burden on our backs.
You led us into the net; You laid burdens on our backs.
You led us into a trap; you caused us to suffer.
Tyndale line
Thou broughtest us into the net; thou laidst affliction upon our loins.
Thou broughtest us into the net; Thou layedst a sore burden upon our loins.
Thou broughtest us into the net; thou layedst a sore burden upon our loins.
Thou hast brought us into the net; thou hast laid affliction upon our loins.
Thou hast brought vs into the snare, and layed a strait chaine vpon our loynes.
Strictly literal
Thou broughtest us into a net, thou didst lay a heavy burden upon our loins;
Thou hast brought us into a net, Thou hast placed pressure on our loins.
You have brought us into a net, || You have placed pressure on our loins.
Thou hast brought us into the net; thou hast placed fetters upon our loins.
You brought us into a net; you laid a heavy burden on our backs.
Simplified
You caught us in your net; you placed heavy burdens on our backs.
You let us be put in prison; chains were put on our legs.
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 reads: "הֲבֵאתָ֥נוּ בַמְּצוּדָ֑ה שַׂ֖מְתָּ מוּעָקָ֣ה בְמָתְנֵֽינוּ׃" which translates to "You led us into the net; You laid burdens on our backs." The Septuagint, while not providing a full sentence, matches 4 out of the 5 words with the Masoretic Text, indicating a strong agreement in meaning. However, the specific wording and structure differ, as the Septuagint's translation reflects its own style and syntax. There are no notable differences in meaning between the two texts, but the exact phrasing varies due to the translation process.
הֲבֵאתָ֥נוּ בַמְּצוּדָ֑ה שַׂ֖מְתָּ מוּעָקָ֣ה בְמָתְנֵֽינוּ׃
4 of the 5 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.
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 66:11
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Hiphil-Perf-2ms | Suff — Verb hiphil perfect second person masculine singular · suffixHVhp2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
מְצוּדָה (matsuwdah) refers to both a net or prey and a stronghold or fastness. The word encompasses concepts of capture and defense, indicating a place of safety or a means of hunting. It appears in contexts related to both physical capture and strategic locations.
מְצוּדָה n.f. net, prey
base
מְצוּדָה n.f. fastness, stronghold
base
H4686a מְצוּדָה net, prey H4686b מְצוּדָה fastness, stronghold
4686 matsuwd maw-tsood'
or (feminine) mtsuwdah {mets-oo-daw'}; or mtsudah
{mets-oo-daw'}; for 4685; a net, or (abstractly) capture; also
a fastness; --castle, defense, fort(-ress), (strong) hold, be
hunted, net, snare, strong place.
see HEBREW for 04685
מְצוּדָה (ma.tsu.dah) — net.
1) net, prey, net prey
1a) net
1b) prey
מְצוּדָה (ma.tsu.dah) — fortress.
fastness, stronghold
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
See FISHING; FOWLER.
Net
In use among the Hebrews for fishing, hunting, and fowling. The fishing-net was probably constructed after the form of that used by the Egyptians (Isa. 19:8). There were three kinds of nets. (1.) The drag-net or hauling-net (Gr. sagene), of great size, and requiring many men to work it. It was usually let down from the fishing-boat, and then drawn to the shore or into the boat, as circumstances might require (Matt. 13:47, 48). (2.) The hand-net or casting-net (Gr. amphiblestron), which was thrown from a rock or a boat at any fish that might be seen (Matt. 4:18; Mark 1:16). It was called by the Latins funda. It was of circular form, “like the top of a tent.” (3.) The…
[See FISHING]
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
מוּעָקָה (muwaqah) refers to a state of distress or compression. It is derived from a root meaning pressure and is used in contexts relating to affliction. The only specific verse reference provided is Psalm 66:11.
מוּעָקָה n.f. compression, distress;—ψ 66:11
ref
H4157 מוּעָקָה
4157 muw`aqah moo-aw-kaw'
from 5781; pressure, i.e. (figuratively)
distress:--affliction.
see HEBREW for 05781
מוּעָקָה (mu.a.qah) — distress.
compression, distress, pressure
N-fs — Noun common · feminine singular absoluteHNcfsa
a-flik'-shun: Represents no fewer than 11 Hebrew words in the Old Testament, and 3 Greek words in the New Testament, of which the most common are (oni), (thlipsis). It is used
(1) actively = that which causes or tends to cause bodily pain or mental distress, as "the bread of affliction" (De 16:3; 2Ch 18:26); often in plural, as "Many are the afflictions of the righteous" (Ps 34:19);
(2) passively = the state of being in pain or trouble, as "to visit the fatherless and widows in their affliction" (Jas 1:27).
The following are the chief forms of affliction referred to:
מַתְנַ֫יִם (matanim) refers to the loins or hips, derived from a root meaning to be slender. It appears in the plural form and is associated with the term for a greyhound in Proverbs 30:31. The word captures the anatomical region of the waist or small of the back.
מַתְנַ֫יִם n.m.du. loins
base
H4975 מַתְנַ֫יִם loins
4975 mothen mo'-then
from an unused root meaning to be slender; properly, the
waist or small of the back; only in plural the loins:--+
greyhound, loins, side.
מׇתְנַ֫יִם (mo.ten) — loin.
1) loins, hips
1a) used with zar.zir (זַרְזִיר "greyhound" H2223) in Pr 30:31; perhaps an extinct animal, exact meaning unknown
Prep | N-md | Suff — Preposition · noun common masculine dual construct · suffixHR/Ncmdc/Sp1bp