Psalms 141:9-10(v8)Keep me from the snare which they have laid for me, from the traps of the workers of iniquity. Let the wicked fall together into their own…
John 15:25(v7)But this happened so that the word may be fulfilled which was written in their law, ‘They hated me without a cause.’
Psalms 140:5(v7)The proud have hidden a snare for me, they have spread the cords of a net by the path. They have set traps for me.
Luke 21:34(v8)“So be careful, or your hearts will be loaded down with carousing, drunkenness, and cares of this life, and that day will come on you…
Jeremiah 23:12(v6)Therefore their way will be to them as slippery places in the darkness. They will be driven on, and fall therein; for I will bring evil on…
Show all 30 cross-references
Psalms 9:15(vv7–8)The nations have sunk down in the pit that they made. In the net which they hid, their own foot is taken.
Psalms 73:18(v6)Surely you set them in slippery places. You throw them down to destruction.
Proverbs 5:22(v8)The evil deeds of the wicked ensnare him. The cords of his sin hold him firmly.
Psalms 57:6(v8)They have prepared a net for my steps. My soul is bowed down. They dig a pit before me. They fall into the middle of it themselves.
Isaiah 47:11(v8)Therefore disaster will come on you. You won’t know when it dawns. Mischief will fall on you. You won’t be able to put it away. Desolation…
1 Thessalonians 5:3(v8)For when they are saying, “Peace and safety,” then sudden destruction will come on them, like birth pains on a pregnant woman. Then they…
Job 18:8(v7)For he is cast into a net by his own feet, and he wanders into its mesh.
Psalms 25:3(v7)Yes, no one who waits for you will be shamed. They will be shamed who deal treacherously without cause.
Psalms 69:4(v7)Those who hate me without a cause are more than the hairs of my head. Those who want to cut me off, being my enemies wrongfully, are…
Proverbs 4:19(v6)The way of the wicked is like darkness. They don’t know what they stumble over.
Jeremiah 13:16(v6)Give glory to Yahweh your God, before he causes darkness, and before your feet stumble on the dark mountains, and while you look for light,…
1 Samuel 18:17(v8)Saul said to David, “Behold, my elder daughter Merab, I will give her to you as wife. Only be valiant for me, and fight Yahweh’s battles.”…
Esther 7:10(v8)So they hanged Haman on the gallows that he had prepared for Mordecai. Then the king’s wrath was pacified.
Psalms 7:3-5(v7)Yahweh, my God, if I have done this, if there is iniquity in my hands, if I have rewarded evil to him who was at peace with me (yes, I have…
Psalms 7:15-16(v8)He has dug a hole, and has fallen into the pit which he made. The trouble he causes shall return to his own head. His violence shall come…
Psalms 73:18-20(v8)Surely you set them in slippery places. You throw them down to destruction. How they are suddenly destroyed! They are completely swept away…
Psalms 119:85(v7)The proud have dug pits for me, contrary to your law.
Proverbs 29:1(v8)He who is often rebuked and stiffens his neck will be destroyed suddenly, with no remedy.
1 Samuel 31:2-4(v8)The Philistines overtook Saul and on his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul. The battle…
2 Samuel 17:2-4(v8)I will come on him while he is weary and exhausted, and will make him afraid. All the people who are with him will flee. I will strike the…
2 Samuel 17:23(v8)When Ahithophel saw that his counsel was not followed, he saddled his donkey, arose, and went home, to his city, and set his house in…
2 Samuel 18:14-15(v8)Then Joab said, “I’m not going to wait like this with you.” He took three darts in his hand, and thrust them through the heart of Absalom,…
Psalms 64:4(v7)to shoot innocent men from ambushes. They shoot at him suddenly and fearlessly.
Psalms 64:7(v8)But God will shoot at them. They will be suddenly struck down with an arrow.
Matthew 27:3-5(v8)Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief…
30 distinct cross-references across this passage (31 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv7–87. For they have hid for me without a…
7. For they have hid for me without a cause. He here declares that he did not take the name of God in vain, nor call upon him for protection without just cause, for he openly asserts his innocence, and complains that he was thus severely afflicted without having committed any crime, or given any occasion to his enemies. It becomes us carefully to mark this, so that no one may rush unadvisedly into God’s presence, nor call upon him for vengeance, without the assurance and testimony of a good conscience. When he says that he was assailed by stratagem, fraud, and wicked practices, there is implied in this a tacit commendation of his own integrity.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv7–8Showing that we may not call God to be…
Showing that we may not call God to be a revenger, but only for his glory, and when our cause is just.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv6–8Psa 35:6 Let their way be dark and slippery:…
Psa 35:6 Let their way be dark and slippery: and let the angel of the LORD persecute them.
Ver. 6. Let their way be dark and slippery] Heb. Darkness and slipperiness. If a man have neither light nor firm footing, and a fierce enemy at his heels, what shift can he make for himself? The word rendered slippery is of a double form (like that libbi secharchar, my heart panteth or beateth about, throbbeth, Psa 38:10), to increase the signfication. See Jer 23:12. The soul of a wicked man is in a sling, 1Sa 25:29, violently tossed about.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv6–8Their way, by which they flee, being chased, as…
Their way, by which they flee, being chased, as was now said.
Dark and slippery; so as they can neither discern the right path, nor be able to stand in it, and much less to run away, especially from so swift a persecutor as an angel, whereby they must unavoidably fall into their enemies’ hands, and be destroyed.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv6–8Let their way be dark and slippery,.... In which…
Let their way be dark and slippery,.... In which they run before the angel, chasing and pursuing them; so that they know not where they are, at what they stumble, whither to flee, nor how to stand; the ways of wicked men are as darkness, they know not in what condition they are, and whither they are going; and utter darkness, even blackness of darkness, is reserved for them: but here it means a calamitous, uncomfortable, fickle, and unstable situation in this life; see Jer 23:11. The allusion is to some of the valleys in the land of Palestine, which were dark, and the roads in them very smooth and slippery, as travellers in those parts have observed (q);
and let the angel of God persecute them; See Gill on Psa 35:5.
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(q) See Maundrell's Travel's, p. 7.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv6–7Their way - By which they flee, being chased.
Their way - By which they flee, being chased.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv6–8Verse 6. Let their way be dark] Let them…
Verse 6. Let their way be dark] Let them lose their way, be entangled in morasses and thickets, and be confounded in all their attempts to injure me. All these phrases are military; and relate to ambushes, hidden snares, forced marches in order to surprise, and stratagems of different kinds.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv6, 8Psa 35:6-7. Let their way — By which they…
Psa 35:6-7. Let their way — By which they flee, being chased, as was now said; be dark and slippery — So as that they can neither discern the right path, nor be able to stand in it, and much less to escape, especially from so swift a pursuer as an angel. For without cause — Out of mere malice, without any injury or provocation on my part; have they hid, &c. — The sundry expressions used in this clause, aggravate their sin, and signify that their persecution of him was not the effect of a sudden passion, but of a deep and habitual hatred and malice, carried on in a constant and continued course, with deliberation, craft, and deceit, and that against David’s soul, or life; for nothing less would satisfy them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv6–8Let their way be dark - Margin, as in…
Let their way be dark - Margin, as in Hebrew: “darkness.” That is, let them not be able to see where they go; what danger they incur; what is before them. The idea is that of persons who wander in the night, not knowing what is before them, or what danger may be near. The succession of images and figures here is terrific. The representation is that of persons scattered as the chaff is before the wind; pursued by the angel seeking vengeance; and driven along a dark and slippery path, with no guide, and no knowledge as to the precipices which may be before them, or the enemies that may be pressing upon them.
And slippery - Margin, as in Hebrew: “slipperiness.” This is a circumstance which adds increased terror to the image. It is not only a dark road, but a road made slippery by rains; a road where they are in danger every moment of sliding down a precipice where they will be destroyed.
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And let the angel of the Lord persecute them - Pursue or follow them. The word “persecute” we use now in the sense of subjecting one to pain, torture, or privation, on account of his religious opinions. This is not the meaning of the word used here. It is simply to “follow” or “pursue.” The image is that of the avenging angel following on, or pursuing them in this dark and slippery way; a flight in a dark and dangerous path, with a destroying angel close in the rear.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn v7net in a pit--or, "pit of their net"--or, "net-pit,"…
net in a pit--or, "pit of their net"--or, "net-pit," as "holy hill" for "hill of holiness" (Psa 2:6); a figure from hunting (Psa 7:15). Their imprecations on impenitent rebels against God need no vindication; His justice and wrath are for such; His mercy for penitents. Compare Psa 7:16; Psa 11:5, on the peculiar fate of the wicked here noticed.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv7–87. Without cause—Hence the magnitude of their crime.
7. Without cause—Hence the magnitude of their crime.
Net in a pit— The figure changes from warlike description to the well known method of catching lions.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv7–87. The word for pit must be transposed from…
7. The word for pit must be transposed from the first line, where it is superfluous and awkward, to the second line, where it is required. Render
For without cause have they hid a net for me:
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Without cause have they dug a pit for my soul (life).
The metaphors from the hunter’s nets and pitfalls express the insidious character of their secret plots. Cp. again Jer_18:20; Jer_18:22.
7, 8. The causelessness of their insidious enmity is the ground for such a prayer. May their schemes recoil on their own heads.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv6–8(6) Dark and slippery.—See margin. Delitzsch supposes an allusion…
(6) Dark and slippery.—See margin. Delitzsch supposes an allusion to the passage of the Red Sea, but the picture suggests rather the passage of some dangerous mountain pass in a raging storm. “The tracks in the limestone hills of Palestine are often worn as smooth as marble; comp. Psa_73:18” (quoted from Kay, in the Speaker’s Commentary).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv6–8Let their way be dark and slippery; literally, darkness…
Let their way be dark and slippery; literally, darkness and slipperiness; i.e. let them fly along dark and slippery paths, where they cannot see their way, and will be sure to stumble and fall. And let the angel of the Lord persecute them; rather, pursue after them.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv6–8Ver. 6. Let their way be dark and slippery.…
Ver. 6. Let their way be dark and slippery. What terrors are gathered Here! No light, no foothold, and a fierce avenger at their heels! What a doom is appointed for the enemies of God! They may rage and rave today, but how altered will be their plight ere long! And let the angel of the Lord persecute them. He will follow them hot foot, as we say, never turning aside, but like a trusty pursuivant serving the writ of vengeance upon them, and arresting them in the name of unflinching justice. Woe, woe, woe, unto those who touch the people of God; their destruction is both swift and sure.
Ver. 6. Let their way be dark and slippery. A horrible way! Darkness alone who feareth not? A slippery way alone who avoids not? In a dark and slippery way, how shalt thou go? where set foot? These two ills are the great punishments of men: darkness, ignorance; a slippery way, luxury. Let their way be darkness and slipping; and let the angel of the Lord persecute them, that they be not able to stand. For anyone in a dark and slippery way, when he seeth that if he move his foot he will fall, and there is no light before his feet, haply resolves to wait until light come; but here is the angel of the Lord persecuting them. Augustine.
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Ver. 6. Slippery. Margin, as in Hebrew, slipperiness. This is a circumstance which adds increased terror to the image. It is not only a dark road, but a road made slippery by rains; a road where they are in danger every moment of sliding down a precipice where they will be destroyed. Albert Barnes.
Ver. 6. The horrible pilgrimage of the ungodly.
Ver. 6. The trinity of dangers in the pathway of the wicked, their way dark with ignorance, and slippery with temptation, while behind them is the avenger.
Psalms 35:7*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn v8Say unto my soul, I am thy salvation.
Psa_35:8
Say unto my soul, I am thy salvation.
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Saved or unsaved
I. the earnest entreaty of a troubled soul. It was said of the great Sir Isaac Newton that he had a white soul, so pure was it. But this can be said of very few. They do not feel their need of salvation. When you become awakened it is a crisis of your life. You begin to ask concerning things whether they be right or wrong. Your conscience is tender and sensitive. And you must hear for yourself. Say unto my soul--so reads the text. But whose soul? Why, the soul of every man who desires salvation.
II. the boon desired. It is salvation. Our Lord Jesus is willing to save all men. More willing than the men in the lifeboat to save the people from the wreck. Sometimes the lifeboat dare not venture out to sea; but there is never a time when the Lord Jesus will refuse to save shipwrecked souls. I was much touched to hear a lifeboat man say, that at a certain wreck off the Ormes Head, near Llandudno, when the lifeboat put off to save the passengers and sailors of the vessel in distress, it was impossible to take all of them into the boat, and many were left. The men would have gladly saved all, but their boat was not large enough. Now, our Lord can save all mankind. And He will save us from our faults as well as from our sins. And you need this, for faults will grow up into sins if not rooted out.
III. the certainty of God doing this. He says I am thy salvation. What God says, can and will be done. It is not I may, or I could do this; but I am thy salvation. If God can make a world so beautiful as this, can He not purify our souls? If He can tint the flower and make it lovely, cannot He redeem us from all iniquity?
IV. there is a personal assurance of salvation. Say unto my soul, I am thy salvation. Hannah More once said that if we preach about a privilege and do not mention the person who should have the privilege, it is like putting a letter into the post-office without any direction upon it. If you want this salvation, it is ready; but for whom is it intended? For every creature, and it is particularly addressed to you. Jesus did not say, Go into all the world and save nations, but Go into all the world and preach the good news to every creature. So, this salvation is meant for you. Then, when you are saved, your example shall bless the world. But until you are saved, your example is worth very little. (W. Birch.)
Full assurance
Many enemies were round David, but he feels there is only one thing God needs to do to make him strong. Let but God say unto his soul, I am thy salvation, and he will defy them all.
I. objections to the doctrine of full assurance.
1. Some say it is better a man should stand in jeopardy, better for him to have doubts and fears.
2. Others say full assurance cannot be had. But it is possible, and has been enjoyed by many. If it were impossible, would we, as here, be told to pray for it? Romanists and formalists object; the former because it would do away with Purgatory, and the latter because they want no one to be better than themselves.
3. Others because some have pretended to it who have never been saved.
4. Or because they think the doctrine makes men careless. But confidence of success stimulates exertion, and realizing assurance overcomes all difficulties.
5. Others who trust in their good feelings would have us groan in the Lord always. Of all the Diabolians, Mr. Live-by-feeling was one of the worst.
II. the text itself. It seems to say--
1. That David had his doubts, or he would not have thus prayed.
2. But he was not content to remain in doubt.
3. And he knew where to obtain full assurance. Then take each word of the text and note its force. It is by His word, and by His ministers, and by His Holy Spirit, God says this to the soul.
III. hear the preacher. He would speak to those who neither know nor care to know that they are saved; beware of your condition, for it is full of peril. And what folly on your part, for you have soon to die. And though you may not now feel it, you are most miserable. But do you wish to be saved? Then Christ is for thee. (C. H. Spurgeon.)
Heaven made sure, or the certainty of salvation
The words contain a petition for a benediction. The supplicant is a king, and his humble suit is to the King of kings: the king of Israel prays to the King of heaven and earth. He doth beg two things:--
1. That God would save him.
2. That God would certify him of it. So that the text may be distributed accordingly into salvation, and the assurance of it. The matter is assurance; the manner, how assured: Say unto my soul.
I. from the matter, or assurance, observe--
1. That salvation may be made sure to a man. David would never pray for that which could not be. Nor would St. Peter charge us with a duty which stood not in possibility to be performed (2Pe_1:10). Make your election sure. Paul directly proves it (2Co_13:5), Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? We may then know that Christ is in us.
2. That the best saints have desired to make their salvation sure. David that knew it, yet entreats to know it more (Psa_41:11). I know thou favourest me; yet here still, Say unto my soul, I am thy salvation. A man can never be too sure of his going to heaven. If we purchase an estate here, we make it as sure, and our tenure as strong, as the brawn of the law or the brains of the lawyer can devise. Now from this desire of David we draw matter--
(1) Of consolation. Even he desired better assurance. Sometimes a dear saint may want feeling of the spirit of comfort. But God doth sometimes hide from men this comfort--to extend their desires, to enlarge their joys when they shall again find the consolation they thought lost. To try whether we will serve God gratis, though we get nothing for it (Job_1:9). To make us more careful of this comfort when we have it.
(2) Of reprehension to others who are thinking all is well when it is not so.
(3) Of instruction, teaching us to keep the even way of comfort; eschewing both the rock of presumption on the right hand, and the gulf of desperation on the left. Let us neither be over-bold nor over-fainting, but endeavour by faith to assure ourselves of Jesus Christ, and by repentance to assure ourselves of faith, and by an amended life to assure ourselves of repentance. For they must here live to Gods glory that would hereafter live in Gods glory.
3. In the next place, observe the means how we may come by this assurance. This is discovered in the text, Say unto my soul.
4. Such assurance is the sweetest comfort that can come to a man in this life. There is no potion of misery so embittered with gall but this can sweeten it with a comfortable relish. When enemies assault us, get us under, triumph over us, imagining that salvation itself cannot save us, what is our comfort? I know whom I have believed; I am sure the Lord will not forsake me. What state can there be wherein the stay of this heavenly assurance gives us not peace and joy?
II. the manner. Say unto my soul. God bath spoken--
1. By His own voice (Gen_3:8; Deu_4:15; Joh_12:28; 2Pe_1:17).
2. By His works (Psa_19:1).
3. By His Son (Heb_1:1).
4. By the Scriptures (Rom_15:4). Oh that we had hearts to bless God for His mercy, that the Scriptures are among us, and that not sealed up under an unknown tongue!
5. God speaks by His ministers, expounding and opening to us those Scriptures. These are dispensers of the mysteries of heaven. This voice is continually sounding in our churches, beating upon our ears; I would it could pierce our consciences, and that our lives would echo to it in an answerable obedience. How great should be our thankfulness! Let us not say of this blessing, as Lot of Zoar, Is it not a little one? nor be weary of manna with Israel, lest Gods voice grow dumb unto us, and, to our woe, we hear it speak no more. No, rather let our hearts answer with Samuel (1Sa_3:10), Speak, Lord, for thy servants hear. If we will not hear Him say to our souls, I am your salvation, we shall hear Him say, Depart from Me, I know you not.
6. God speaks by His Spirit: this Spirit beareth witness with our spirit, etc. Perhaps this is that voice behind us (Isa_30:21), as it were, whispering to our thoughts, This is the way, walk in it. It is the Churchs prayer (Son_1:2). The Holy Ghost is the kiss of God the Father. Whom God kisseth, He loveth. Now by all these ways doth God speak peace to our consciences, and say to our souls that He is our salvation: I am thy salvation.--The petition is ended. I will but look into the benediction, wherein I should consider these four circumstances: Who, What, To whom, When. Who?--The Lord. He alone can (Hos_13:9). What?--Salvation. A special good thing: every mans desire, though he be running hellward. Man would be blessed, though he takes the course to be cursed. I will give thee a lordship, saith God to Esau. I will give thee a kingdom, said God to Saul. I will give thee an apostleship, saith God to Judas. But, I will be thy salvation, He says to David, and to none but saints. To Whom?--My soul. Not others only, but mine. When?--In time present. I am. To conclude: it is salvation our prophet desires. Not riches. He that prefers riches before his soul doth but sell the horse to buy the saddle, or kill a good horse to catch a hare. He begs not honour: many have leapt from the high throne to the low pit. The greatest commander on earth hath not a foot of ground in heaven, except he can get it by entitling himself to Christ. He desires not pleasures; he knows there are as great miseries beyond prosperity as on this side it. And that all vanity is but the indulgence of the present time; a minute begins, continues, ends it: for it endures but the acting, and leaves no solace in the memory. In the fairest garden of delights there is somewhat that stings in the midst of all vain contents. The Christian seeks that better part which shall never be taken from him. (T. Adams.)
Soul salvation
Our text brings to our view the soul of man, and, whilst preaching therefrom, I also will try to show some of the causes of the apparent failure of Christianity. It is not Christianity which is at fault, but Christians who are not Christlike.
I. why is it that men do so neglect religion?
1. A large portion of the community is deceived by riches. They think all their happiness lies in what riches can give. Hence they toil early and late; they think about nothing else. But when they get rich they are never satisfied. I do not ask for an equal distribution of wealth, but I call upon the rich to be trustees for the world, and to say, Lord, all that I have is Thine; how shall I use it for Thy glory, and for the good of my fellow-men? Another cause of the apparent failure of Christianity is--
2. The errors of many teachers and ministers.
3. A third cause is the unreasonableness of scepticism. Christianity has blessed the lives of all who believed in it. It has made the drunkard sober, the thief honest, and has delivered men from the power of darkness into Gods marvellous light. The path of Christs truth will Carry the world to peace and happiness, if they will but walk therein.
4. The last cause which I shall mention is that people hold false notions about God. Many men think if they pay a large sum to a church, or to some good cause, God will smile upon them. And the unfortunate one who, time after time, relapses into sin believes God cannot forgive one who falls so often. He may forgive and bless those who live righteously, but can He bless me? He can: He is waiting to bless thee.
II. We have now to notice as earnest desire. David, remembering the past, and fearing for the future, earnestly desires soul salvation. Oh God! say unto my soul, I am thy salvation.
1. He desires salvation from the burden of sin. Even as a man working in a coal-pit, upon whom the earth has fallen, earnestly cries for help, so the Christian is in agony to be saved from the burden with which his sins have fallen upon his memory and his conscience.
2. We also have here an earnest desire for salvation from the power of sin. In the sad days of American slavery, I have read of a maiden being bought by a very wicked man for purposes of sin and shame, and she, weeping, as she was dragged along the road to his estate, shrieked piteously for a deliverer. Poor thing! the law gave the monster the power over her. But how different when we in the bondage of sin, cry out to God for help. Christ comes and delivers his people from the power of sin.
III. the delightful expectation of the text. It is to have Gods voice to be heard in the soul. Say unto my soul, I am thy salvation. There may be some here who cannot find peace and holiness, and who now cry for salvation. Losing your way whilst wandering in an underground cavern and your light burning out, it is delightful to hear the guide in the distance cry, All right, my friend, I know where you are, and will lead you safely out. Likewise the promise is, The Lord whom ye seek shall suddenly return to His temple. Pray on, hope on, believe on. You shall hear His voice, for He hath promised. (W. Birch.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v6(See Scofield Heb 1:4).
angel
(See Scofield Heb 1:4).
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v7they set their net for me
they set their net for me
The schemes of the wicked are spoken of as if they were a net that they set to catch the writer. AT: "they want to catch me in a net like a small animal" (See: Metaphor)
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they dug a pit for my life
The schemes of the wicked are spoken of as if they were a pit that they dug to catch the writer. AT: "they wanted to capture me in a pit like a big animal" (See: Metaphor)
my life
This refers to the writer. AT: "me" (See: Synecdoche)
Let destruction overtake them by surprise
Destruction is spoken of as if it was a dangerous animal that would suddenly attack them. AT: "Let them be destroyed suddenly" or "Let them be surprised because you destroy them suddenly" (See: Personification)
the net that they have set
The schemes of the wicked are spoken of as if they were a net that they place to catch the writer. AT: "the net that they placed in order to capture me like an animal and harm me" (See: Metaphor)
Let them fall into it
This is the same metaphor as in verse 7. The net is intended to catch the writer. AT: "Let them fall into the pit that they dug for me" (See: Metaphor and Assumed Knowledge and Implicit Information)
fall into it
Possible meanings are 1) fall into the pit of verse 7 or 2) fall into destruction.
to their destruction
The abstract noun "destruction" can be stated as a verb. AT: "so that they will be destroyed" or "that is how you should destroy them" (See: Abstract Nouns)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v635:6 A path that is dark and slippery suggests…
35:6 A path that is dark and slippery suggests instability and untimely doom under the Lord’s judgment (see 69:23; 73:18; 82:5; 107:10; 143:3). • The angel of the Lord is an agent of judgment as well as salvation.
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv7–8 7. For they have hid for me without a…
7. For they have hid for me without a cause. He here declares that he did not take the name of God in vain, nor call upon him for protection without just cause, for he openly asserts his innocence, and complains that he was thus severely afflicted without having committed any crime, or given any occasion to his enemies. It becomes us carefully to mark this, so that no one may rush unadvisedly into God’s presence, nor call upon him for vengeance, without the assurance and testimony of a good conscience. When he says that he was assailed by stratagem, fraud, and wicked practices, there is implied in this a tacit commendation of his own integrity.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv7–8 Showing that we may not call God to be…
Showing that we may not call God to be a revenger, but only for his glory, and when our cause is just.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–8 Psa 35:6 Let their way be dark and slippery:…
Psa 35:6 Let their way be dark and slippery: and let the angel of the LORD persecute them.
Ver. 6. Let their way be dark and slippery] Heb. Darkness and slipperiness. If a man have neither light nor firm footing, and a fierce enemy at his heels, what shift can he make for himself? The word rendered slippery is of a double form (like that libbi secharchar, my heart panteth or beateth about, throbbeth, Psa 38:10), to increase the signfication. See Jer 23:12. The soul of a wicked man is in a sling, 1Sa 25:29, violently tossed about.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6–8 Their way, by which they flee, being chased, as…
Their way, by which they flee, being chased, as was now said.
Dark and slippery; so as they can neither discern the right path, nor be able to stand in it, and much less to run away, especially from so swift a persecutor as an angel, whereby they must unavoidably fall into their enemies’ hands, and be destroyed.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv6–8 Let their way be dark and slippery,.... In which…
Let their way be dark and slippery,.... In which they run before the angel, chasing and pursuing them; so that they know not where they are, at what they stumble, whither to flee, nor how to stand; the ways of wicked men are as darkness, they know not in what condition they are, and whither they are going; and utter darkness, even blackness of darkness, is reserved for them: but here it means a calamitous, uncomfortable, fickle, and unstable situation in this life; see Jer 23:11. The allusion is to some of the valleys in the land of Palestine, which were dark, and the roads in them very smooth and slippery, as travellers in those parts have observed (q);
and let the angel of God persecute them; See Gill on Psa 35:5.
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(q) See Maundrell's Travel's, p. 7.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6–7 Their way - By which they flee, being chased.
Their way - By which they flee, being chased.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6–8 Verse 6. Let their way be dark] Let them…
Verse 6. Let their way be dark] Let them lose their way, be entangled in morasses and thickets, and be confounded in all their attempts to injure me. All these phrases are military; and relate to ambushes, hidden snares, forced marches in order to surprise, and stratagems of different kinds.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6, 8 Psa 35:6-7. Let their way — By which they…
Psa 35:6-7. Let their way — By which they flee, being chased, as was now said; be dark and slippery — So as that they can neither discern the right path, nor be able to stand in it, and much less to escape, especially from so swift a pursuer as an angel. For without cause — Out of mere malice, without any injury or provocation on my part; have they hid, &c. — The sundry expressions used in this clause, aggravate their sin, and signify that their persecution of him was not the effect of a sudden passion, but of a deep and habitual hatred and malice, carried on in a constant and continued course, with deliberation, craft, and deceit, and that against David’s soul, or life; for nothing less would satisfy them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6–8 Let their way be dark - Margin, as in…
Let their way be dark - Margin, as in Hebrew: “darkness.” That is, let them not be able to see where they go; what danger they incur; what is before them. The idea is that of persons who wander in the night, not knowing what is before them, or what danger may be near. The succession of images and figures here is terrific. The representation is that of persons scattered as the chaff is before the wind; pursued by the angel seeking vengeance; and driven along a dark and slippery path, with no guide, and no knowledge as to the precipices which may be before them, or the enemies that may be pressing upon them.
And slippery - Margin, as in Hebrew: “slipperiness.” This is a circumstance which adds increased terror to the image. It is not only a dark road, but a road made slippery by rains; a road where they are in danger every moment of sliding down a precipice where they will be destroyed.
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And let the angel of the Lord persecute them - Pursue or follow them. The word “persecute” we use now in the sense of subjecting one to pain, torture, or privation, on account of his religious opinions. This is not the meaning of the word used here. It is simply to “follow” or “pursue.” The image is that of the avenging angel following on, or pursuing them in this dark and slippery way; a flight in a dark and dangerous path, with a destroying angel close in the rear.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v7 net in a pit--or, "pit of their net"--or, "net-pit,"…
net in a pit--or, "pit of their net"--or, "net-pit," as "holy hill" for "hill of holiness" (Psa 2:6); a figure from hunting (Psa 7:15). Their imprecations on impenitent rebels against God need no vindication; His justice and wrath are for such; His mercy for penitents. Compare Psa 7:16; Psa 11:5, on the peculiar fate of the wicked here noticed.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7–8 7. Without cause—Hence the magnitude of their crime.
7. Without cause—Hence the magnitude of their crime.
Net in a pit— The figure changes from warlike description to the well known method of catching lions.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7–8 7. The word for pit must be transposed from…
7. The word for pit must be transposed from the first line, where it is superfluous and awkward, to the second line, where it is required. Render
For without cause have they hid a net for me:
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Without cause have they dug a pit for my soul (life).
The metaphors from the hunter’s nets and pitfalls express the insidious character of their secret plots. Cp. again Jer_18:20; Jer_18:22.
7, 8. The causelessness of their insidious enmity is the ground for such a prayer. May their schemes recoil on their own heads.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6–8 (6) Dark and slippery.—See margin. Delitzsch supposes an allusion…
(6) Dark and slippery.—See margin. Delitzsch supposes an allusion to the passage of the Red Sea, but the picture suggests rather the passage of some dangerous mountain pass in a raging storm. “The tracks in the limestone hills of Palestine are often worn as smooth as marble; comp. Psa_73:18” (quoted from Kay, in the Speaker’s Commentary).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–8 Let their way be dark and slippery; literally, darkness…
Let their way be dark and slippery; literally, darkness and slipperiness; i.e. let them fly along dark and slippery paths, where they cannot see their way, and will be sure to stumble and fall. And let the angel of the Lord persecute them; rather, pursue after them.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv6–8 Ver. 6. Let their way be dark and slippery.…
Ver. 6. Let their way be dark and slippery. What terrors are gathered Here! No light, no foothold, and a fierce avenger at their heels! What a doom is appointed for the enemies of God! They may rage and rave today, but how altered will be their plight ere long! And let the angel of the Lord persecute them. He will follow them hot foot, as we say, never turning aside, but like a trusty pursuivant serving the writ of vengeance upon them, and arresting them in the name of unflinching justice. Woe, woe, woe, unto those who touch the people of God; their destruction is both swift and sure.
Ver. 6. Let their way be dark and slippery. A horrible way! Darkness alone who feareth not? A slippery way alone who avoids not? In a dark and slippery way, how shalt thou go? where set foot? These two ills are the great punishments of men: darkness, ignorance; a slippery way, luxury. Let their way be darkness and slipping; and let the angel of the Lord persecute them, that they be not able to stand. For anyone in a dark and slippery way, when he seeth that if he move his foot he will fall, and there is no light before his feet, haply resolves to wait until light come; but here is the angel of the Lord persecuting them. Augustine.
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Ver. 6. Slippery. Margin, as in Hebrew, slipperiness. This is a circumstance which adds increased terror to the image. It is not only a dark road, but a road made slippery by rains; a road where they are in danger every moment of sliding down a precipice where they will be destroyed. Albert Barnes.
Ver. 6. The horrible pilgrimage of the ungodly.
Ver. 6. The trinity of dangers in the pathway of the wicked, their way dark with ignorance, and slippery with temptation, while behind them is the avenger.
Psalms 35:7*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On v8 Say unto my soul, I am thy salvation.
Psa_35:8
Say unto my soul, I am thy salvation.
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Saved or unsaved
I. the earnest entreaty of a troubled soul. It was said of the great Sir Isaac Newton that he had a white soul, so pure was it. But this can be said of very few. They do not feel their need of salvation. When you become awakened it is a crisis of your life. You begin to ask concerning things whether they be right or wrong. Your conscience is tender and sensitive. And you must hear for yourself. Say unto my soul--so reads the text. But whose soul? Why, the soul of every man who desires salvation.
II. the boon desired. It is salvation. Our Lord Jesus is willing to save all men. More willing than the men in the lifeboat to save the people from the wreck. Sometimes the lifeboat dare not venture out to sea; but there is never a time when the Lord Jesus will refuse to save shipwrecked souls. I was much touched to hear a lifeboat man say, that at a certain wreck off the Ormes Head, near Llandudno, when the lifeboat put off to save the passengers and sailors of the vessel in distress, it was impossible to take all of them into the boat, and many were left. The men would have gladly saved all, but their boat was not large enough. Now, our Lord can save all mankind. And He will save us from our faults as well as from our sins. And you need this, for faults will grow up into sins if not rooted out.
III. the certainty of God doing this. He says I am thy salvation. What God says, can and will be done. It is not I may, or I could do this; but I am thy salvation. If God can make a world so beautiful as this, can He not purify our souls? If He can tint the flower and make it lovely, cannot He redeem us from all iniquity?
IV. there is a personal assurance of salvation. Say unto my soul, I am thy salvation. Hannah More once said that if we preach about a privilege and do not mention the person who should have the privilege, it is like putting a letter into the post-office without any direction upon it. If you want this salvation, it is ready; but for whom is it intended? For every creature, and it is particularly addressed to you. Jesus did not say, Go into all the world and save nations, but Go into all the world and preach the good news to every creature. So, this salvation is meant for you. Then, when you are saved, your example shall bless the world. But until you are saved, your example is worth very little. (W. Birch.)
Full assurance
Many enemies were round David, but he feels there is only one thing God needs to do to make him strong. Let but God say unto his soul, I am thy salvation, and he will defy them all.
I. objections to the doctrine of full assurance.
1. Some say it is better a man should stand in jeopardy, better for him to have doubts and fears.
2. Others say full assurance cannot be had. But it is possible, and has been enjoyed by many. If it were impossible, would we, as here, be told to pray for it? Romanists and formalists object; the former because it would do away with Purgatory, and the latter because they want no one to be better than themselves.
3. Others because some have pretended to it who have never been saved.
4. Or because they think the doctrine makes men careless. But confidence of success stimulates exertion, and realizing assurance overcomes all difficulties.
5. Others who trust in their good feelings would have us groan in the Lord always. Of all the Diabolians, Mr. Live-by-feeling was one of the worst.
II. the text itself. It seems to say--
1. That David had his doubts, or he would not have thus prayed.
2. But he was not content to remain in doubt.
3. And he knew where to obtain full assurance. Then take each word of the text and note its force. It is by His word, and by His ministers, and by His Holy Spirit, God says this to the soul.
III. hear the preacher. He would speak to those who neither know nor care to know that they are saved; beware of your condition, for it is full of peril. And what folly on your part, for you have soon to die. And though you may not now feel it, you are most miserable. But do you wish to be saved? Then Christ is for thee. (C. H. Spurgeon.)
Heaven made sure, or the certainty of salvation
The words contain a petition for a benediction. The supplicant is a king, and his humble suit is to the King of kings: the king of Israel prays to the King of heaven and earth. He doth beg two things:--
1. That God would save him.
2. That God would certify him of it. So that the text may be distributed accordingly into salvation, and the assurance of it. The matter is assurance; the manner, how assured: Say unto my soul.
I. from the matter, or assurance, observe--
1. That salvation may be made sure to a man. David would never pray for that which could not be. Nor would St. Peter charge us with a duty which stood not in possibility to be performed (2Pe_1:10). Make your election sure. Paul directly proves it (2Co_13:5), Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? We may then know that Christ is in us.
2. That the best saints have desired to make their salvation sure. David that knew it, yet entreats to know it more (Psa_41:11). I know thou favourest me; yet here still, Say unto my soul, I am thy salvation. A man can never be too sure of his going to heaven. If we purchase an estate here, we make it as sure, and our tenure as strong, as the brawn of the law or the brains of the lawyer can devise. Now from this desire of David we draw matter--
(1) Of consolation. Even he desired better assurance. Sometimes a dear saint may want feeling of the spirit of comfort. But God doth sometimes hide from men this comfort--to extend their desires, to enlarge their joys when they shall again find the consolation they thought lost. To try whether we will serve God gratis, though we get nothing for it (Job_1:9). To make us more careful of this comfort when we have it.
(2) Of reprehension to others who are thinking all is well when it is not so.
(3) Of instruction, teaching us to keep the even way of comfort; eschewing both the rock of presumption on the right hand, and the gulf of desperation on the left. Let us neither be over-bold nor over-fainting, but endeavour by faith to assure ourselves of Jesus Christ, and by repentance to assure ourselves of faith, and by an amended life to assure ourselves of repentance. For they must here live to Gods glory that would hereafter live in Gods glory.
3. In the next place, observe the means how we may come by this assurance. This is discovered in the text, Say unto my soul.
4. Such assurance is the sweetest comfort that can come to a man in this life. There is no potion of misery so embittered with gall but this can sweeten it with a comfortable relish. When enemies assault us, get us under, triumph over us, imagining that salvation itself cannot save us, what is our comfort? I know whom I have believed; I am sure the Lord will not forsake me. What state can there be wherein the stay of this heavenly assurance gives us not peace and joy?
II. the manner. Say unto my soul. God bath spoken--
1. By His own voice (Gen_3:8; Deu_4:15; Joh_12:28; 2Pe_1:17).
2. By His works (Psa_19:1).
3. By His Son (Heb_1:1).
4. By the Scriptures (Rom_15:4). Oh that we had hearts to bless God for His mercy, that the Scriptures are among us, and that not sealed up under an unknown tongue!
5. God speaks by His ministers, expounding and opening to us those Scriptures. These are dispensers of the mysteries of heaven. This voice is continually sounding in our churches, beating upon our ears; I would it could pierce our consciences, and that our lives would echo to it in an answerable obedience. How great should be our thankfulness! Let us not say of this blessing, as Lot of Zoar, Is it not a little one? nor be weary of manna with Israel, lest Gods voice grow dumb unto us, and, to our woe, we hear it speak no more. No, rather let our hearts answer with Samuel (1Sa_3:10), Speak, Lord, for thy servants hear. If we will not hear Him say to our souls, I am your salvation, we shall hear Him say, Depart from Me, I know you not.
6. God speaks by His Spirit: this Spirit beareth witness with our spirit, etc. Perhaps this is that voice behind us (Isa_30:21), as it were, whispering to our thoughts, This is the way, walk in it. It is the Churchs prayer (Son_1:2). The Holy Ghost is the kiss of God the Father. Whom God kisseth, He loveth. Now by all these ways doth God speak peace to our consciences, and say to our souls that He is our salvation: I am thy salvation.--The petition is ended. I will but look into the benediction, wherein I should consider these four circumstances: Who, What, To whom, When. Who?--The Lord. He alone can (Hos_13:9). What?--Salvation. A special good thing: every mans desire, though he be running hellward. Man would be blessed, though he takes the course to be cursed. I will give thee a lordship, saith God to Esau. I will give thee a kingdom, said God to Saul. I will give thee an apostleship, saith God to Judas. But, I will be thy salvation, He says to David, and to none but saints. To Whom?--My soul. Not others only, but mine. When?--In time present. I am. To conclude: it is salvation our prophet desires. Not riches. He that prefers riches before his soul doth but sell the horse to buy the saddle, or kill a good horse to catch a hare. He begs not honour: many have leapt from the high throne to the low pit. The greatest commander on earth hath not a foot of ground in heaven, except he can get it by entitling himself to Christ. He desires not pleasures; he knows there are as great miseries beyond prosperity as on this side it. And that all vanity is but the indulgence of the present time; a minute begins, continues, ends it: for it endures but the acting, and leaves no solace in the memory. In the fairest garden of delights there is somewhat that stings in the midst of all vain contents. The Christian seeks that better part which shall never be taken from him. (T. Adams.)
Soul salvation
Our text brings to our view the soul of man, and, whilst preaching therefrom, I also will try to show some of the causes of the apparent failure of Christianity. It is not Christianity which is at fault, but Christians who are not Christlike.
I. why is it that men do so neglect religion?
1. A large portion of the community is deceived by riches. They think all their happiness lies in what riches can give. Hence they toil early and late; they think about nothing else. But when they get rich they are never satisfied. I do not ask for an equal distribution of wealth, but I call upon the rich to be trustees for the world, and to say, Lord, all that I have is Thine; how shall I use it for Thy glory, and for the good of my fellow-men? Another cause of the apparent failure of Christianity is--
2. The errors of many teachers and ministers.
3. A third cause is the unreasonableness of scepticism. Christianity has blessed the lives of all who believed in it. It has made the drunkard sober, the thief honest, and has delivered men from the power of darkness into Gods marvellous light. The path of Christs truth will Carry the world to peace and happiness, if they will but walk therein.
4. The last cause which I shall mention is that people hold false notions about God. Many men think if they pay a large sum to a church, or to some good cause, God will smile upon them. And the unfortunate one who, time after time, relapses into sin believes God cannot forgive one who falls so often. He may forgive and bless those who live righteously, but can He bless me? He can: He is waiting to bless thee.
II. We have now to notice as earnest desire. David, remembering the past, and fearing for the future, earnestly desires soul salvation. Oh God! say unto my soul, I am thy salvation.
1. He desires salvation from the burden of sin. Even as a man working in a coal-pit, upon whom the earth has fallen, earnestly cries for help, so the Christian is in agony to be saved from the burden with which his sins have fallen upon his memory and his conscience.
2. We also have here an earnest desire for salvation from the power of sin. In the sad days of American slavery, I have read of a maiden being bought by a very wicked man for purposes of sin and shame, and she, weeping, as she was dragged along the road to his estate, shrieked piteously for a deliverer. Poor thing! the law gave the monster the power over her. But how different when we in the bondage of sin, cry out to God for help. Christ comes and delivers his people from the power of sin.
III. the delightful expectation of the text. It is to have Gods voice to be heard in the soul. Say unto my soul, I am thy salvation. There may be some here who cannot find peace and holiness, and who now cry for salvation. Losing your way whilst wandering in an underground cavern and your light burning out, it is delightful to hear the guide in the distance cry, All right, my friend, I know where you are, and will lead you safely out. Likewise the promise is, The Lord whom ye seek shall suddenly return to His temple. Pray on, hope on, believe on. You shall hear His voice, for He hath promised. (W. Birch.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v6 (See Scofield Heb 1:4).
angel
(See Scofield Heb 1:4).
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v7 they set their net for me
they set their net for me
The schemes of the wicked are spoken of as if they were a net that they set to catch the writer. AT: "they want to catch me in a net like a small animal" (See: Metaphor)
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they dug a pit for my life
The schemes of the wicked are spoken of as if they were a pit that they dug to catch the writer. AT: "they wanted to capture me in a pit like a big animal" (See: Metaphor)
my life
This refers to the writer. AT: "me" (See: Synecdoche)
Let destruction overtake them by surprise
Destruction is spoken of as if it was a dangerous animal that would suddenly attack them. AT: "Let them be destroyed suddenly" or "Let them be surprised because you destroy them suddenly" (See: Personification)
the net that they have set
The schemes of the wicked are spoken of as if they were a net that they place to catch the writer. AT: "the net that they placed in order to capture me like an animal and harm me" (See: Metaphor)
Let them fall into it
This is the same metaphor as in verse 7. The net is intended to catch the writer. AT: "Let them fall into the pit that they dug for me" (See: Metaphor and Assumed Knowledge and Implicit Information)
fall into it
Possible meanings are 1) fall into the pit of verse 7 or 2) fall into destruction.
to their destruction
The abstract noun "destruction" can be stated as a verb. AT: "so that they will be destroyed" or "that is how you should destroy them" (See: Abstract Nouns)
translationWords
pit
life
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v6 35:6 A path that is dark and slippery suggests…
35:6 A path that is dark and slippery suggests instability and untimely doom under the Lord’s judgment (see 69:23; 73:18; 82:5; 107:10; 143:3). • The angel of the Lord is an agent of judgment as well as salvation.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.