Mazmur 7:15-16

7:15 he digs a pit ¹ 

and then falls into the hole he has made. ² 

7:16 He becomes the victim of his own destructive plans ³ 

and the violence he intended for others falls on his own head. ⁴ 

Mazmur 35:8

35:8 Let destruction take them by surprise! ⁵ 

Let the net they hid catch them!

Let them fall into destruction! ⁶ 

Mazmur 37:15

37:15 Their swords will pierce ⁷  their own hearts,

and their bows will be broken.

Mazmur 57:6

57:6 They have prepared a net to trap me; ⁸ 

I am discouraged. ⁹ 

They have dug a pit for me. ¹⁰ 

They will fall ¹¹  into it! (Selah)

Mazmur 94:23

94:23 He will pay them back for their sin. ¹² 

He will destroy them because of ¹³  their evil;

the Lord our God will destroy them.

Amsal 5:22

5:22 The wicked ¹⁴  will be captured by his ¹⁵  own iniquities, ¹⁶ 

and he will be held ¹⁷  by the cords of his own sin. ¹⁸ 

Amsal 22:8

22:8 The one who sows ¹⁹  iniquity will reap trouble,

and the rod of his fury ²⁰  will end.

[7:15]  ¹ tn Heb “a pit he digs and he excavates it.” Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation.

[7:15]  ² tn The verb forms in vv. 15-16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment.

[7:16]  ³ tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”

[7:16]  ⁴ tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”

[35:8]  ⁵ tn Heb “let destruction [which] he does not know come to him.” The singular is used of the enemy in v. 8, probably in a representative or collective sense. The psalmist has more than one enemy, as vv. 1-7 make clear.

[35:8]  ⁶ tn The psalmist’s prayer for his enemies’ demise continues. See vv. 4-6.

[37:15]  ⁷ tn Heb “enter into.”

[57:6]  ⁸ tn Heb “for my feet.”

[57:6]  ⁹ tn Heb “my life bends low.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[57:6]  ¹⁰ tn Heb “before me.”

[57:6]  ¹¹ tn The perfect form is used rhetorically here to express the psalmist’s certitude. The demise of the enemies is so certain that he can speak of it as already accomplished.

[94:23]  ¹² tn The prefixed verbal form with vav (ו) consecutive is used in a rhetorical sense, describing an anticipated development as if it were already reality.

[94:23]  ¹³ tn Or “in.”

[5:22]  ¹⁴ tn The suffix on the verb is the direct object suffix; “the wicked” is a second object by apposition: They capture him, the wicked. Since “the wicked” is not found in the LXX, it could be an old scribal error; or the Greek translator may have simply smoothed out the sentence. C. H. Toy suggests turning the sentence into a passive idea: “The wicked will be caught in his iniquities” (Proverbs [ICC], 117).

[5:22]  ¹⁵ tn The word is the subject of the clause, but the pronominal suffix has no clear referent. The suffix is proleptic, referring to the wicked.

[5:22]  ¹⁶ tn Heb “his own iniquities will capture the wicked.” The translation shifts the syntax for the sake of smoothness and readability.

[5:22]  ¹⁷ sn The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin.

[5:22]  ¹⁸ tn The Hebrew is structured chiastically: “his own iniquities will capture the wicked, by the cords of his own sin will he be held.”

[22:8]  ¹⁹ sn The verse is making an implied comparison (a figure of speech known as hypocatastasis) between sowing and sinning. One who sins is like one who sows, for there will be a “harvest” or a return on the sin – trouble.

[22:8]  ²⁰ tc There is a variant reading in the LXX; instead of “the rod of his wrath” it reads “the punishment of his deeds.” C. H. Toy wishes to emend שֵׁבֶט (shevet) to שֶׁבֶר (shever), “the produce of his work” (Proverbs [ICC], 416). But the Hebrew text is not obscure, and שֶׁבֶר does not exactly mean “produce.” The expression “rod of his wrath” may not follow the imagery of 8a very closely, but it is nonetheless understandable. The “rod” is a symbol of power; “wrath” is a metonymy of cause indicating what wrath will do, and an objective genitive. The expression signifies that in reaping trouble for his sins this person will no longer be able to unleash his fury on others. The LXX adds: “A man who is cheerful and a giver God blesses” (e.g., 2 Cor 9:7).