Psalm 139 v 6: The cords that bind us into sin

Verse 6 of Psalm 139 tells that evil doers are doing their best to set up traps to stop us along the way.

Looking at the Latin

Phrase by phrase

Et funes extendérunt in láqueum: juxta iter scándalum posuérunt mihi.

And they have stretched out cords for a snare: by the wayside they have laid for me a stumbling block

Word by word: 

Et (and) funes (a line/cord) extendérunt (they have stretched) in láqueum (in a snare/trap): * juxta (near) iter (the way/path) scándalum (stumbling block/snare) posuérunt (they have set) mihi (for me).

The key vocabulary for the verse is:

funis, is, m., lit., a line, cord, rope,

rete is n a net

extendo, tendi, tentum, ere 3, to stretch out or forth; to extend, prolong, protract, continue;

laqueus, ei, m., a noose for capturing animals; a snare, trap

juxta +acc, near, close to, at hand; according to; adv., near, close to, by the side of.

iter, itineris, n., way, journey

scandalum, i, n. lit., a trap, snare, that which causes one to stumble, a stumbling-block.

pono, posui, itum, ere 3, to put, place, lay, set.

The difference in translations is that the Pian and Novo-Vulgate follow the Masoretic Text (and Jerome’s translation from the Hebrew) in suggesting a net rather than a cord or rope trap.

6	V	Et funes extendérunt in láqueum: juxta iter scándalum posuérunt mihi.
	OR	et funes extenderunt in laqueo pedibus meis iuxta iter scandalum posuerunt mihi
	Pian	Et funes extendunt ut rete, Iuxta viam tendiculas collocant mihi.
	NV	et funes extenderunt in rete, iuxta iter offendicula posuerunt mihi.
	JH	et funibus extenderunt rete: iuxta semitam oifendiculum posuerunt mihi.
	Sept	καὶ σχοινία διέτειναν παγίδας τοῖς ποσίν μου ἐχόμενα τρίβου σκάνδαλον ἔθεντό μοι διάψαλμα

The assorted English translations reflect the different text traditions on the particular method of hunting:

DR	And they have stretched out cords for a snare: they have laid for me a stumbling block by the wayside.
Brenton	and have stretched out ropes [for] snares for my feet; they set a stumbling-block for me near the path.
MD	And stretched a net to catch me: they placed a trap for me upon the way.
RSV	and with cords they have spread a net, by the wayside they have set snares for me.
Cover	and spread a net abroad with cords, yea, and set traps in my way.
Knox	what nets they spread to catch me, what traps they lay in my path!
Grail	have spread out lines in a net, set snares across my path.

Cords or nets?

St Augustine's commentary on the verse makes a big play on the importance of the word funis (cord), pointing to connections with other Scriptural verses:

What cords? The word is well known in holy Scripture, and elsewhere we find what cords signify. For each one is holden with the cords of his sins [Proverbs 5:22] says Scripture. And Esaias says openly, Woe to them that draw sin like a long rope [Isaiah 5:18]. 

And why is it called a cord? Because every sinner who perseveres in his sins, adds sin to sin; and when he ought by accusing his sins to amend, by defending he doubles what by confession he might have removed, and often seeks to fortify himself by other sins, on account of the sins he has already committed....

St Cassiodorus drew out one of the key implications of the image of the cord type of trap, namely that once tripped, it tightens around us:

The snare of a cord is so placed as always to draw its bonds tighter; its hold does not soften or slip, for it encloses trapped objects in knotted coils.  

St Robert Bellarmine, however, commented on both words in his discussion of the verse, offering this on the meaning of nets:

Now, the devil “hides his net” when he displays the advantage of any human act, and hides the evil of it; that is, when he causes man to look upon the utility or the pleasure of anything, without reflecting on the consequent sorrow and suffering sure to follow from it. Thus, he causes the adulterer to revel in the beauty of the object of his desire, and hides the heinousness of the sin from him. He makes the thief gloat over the stolen property, and keeps from his view his having lost the kingdom of heaven for it. He puts before the eyes of the ambitious the advantages of their preeminence, and conceals the danger of a fall from such a height. Finally, he never fails in bringing under our notice the pleasure of the transgression, while he studiously conceals the bitterness of the consequent punishment. 

Stay on the path of righteousness

Either way, the verse provides the key to avoiding such traps, for the traps do not extend over the path, but along side it, as St Augustine pointed out:

Beside the paths have they laid a stumbling-block for me: not in the paths, but, beside the paths. Your paths are the commandments of God. They have laid stumbling-blocks beside the paths; do not thou withdraw out of the paths, and you will not rush upon stumbling-blocks. Yet will I not that you should say, God should prevent them from laying stumbling-blocks beside my paths, and then they would not lay them. Nay, rather, God permitted them to lay stumbling-blocks beside your paths, that you should not leave the paths.

Vulgate	Douay-Rheims
In finem. Psalmus David.	Unto the end, a psalm of David.
1 Eripe me, Dómine, ab hómine malo: * a viro iníquo éripe me.	Deliver me, O Lord, from the evil man: rescue me from the unjust man.
2 Qui cogitavérunt iniquitátes in corde: * tota die constituébant prælia.	3 Who have devised iniquities in their hearts: all the day long they designed battles.
3 Acuérunt linguas suas sicut serpéntis: * venénum áspidum sub lábiis eórum.	4 They have sharpened their tongues like a serpent: the venom of asps is under their lips.
4 Custódi me, Dómine, de manu peccatóris: * et ab homínibus iníquis éripe me.	5 Keep me, O Lord, from the hand of the wicked: and from unjust men deliver me.
5 Qui cogitavérunt supplantáre gressus meos: * abscondérunt supérbi láqueum mihi:	Who have proposed to supplant my steps: 6 The proud have hidden a net for me.
6 Et funes extendérunt in láqueum: * juxta iter scándalum posuérunt mihi.	And they have stretched out cords for a snare: they have laid for me a stumbling block by the wayside.
7. Dixi Dómino : Deus meus es tu: * exáudi, Dómine, vocem deprecatiónis meæ.	7 I said to the Lord: You are my God: hear, O Lord, the voice of my supplication.
8 Dómine, Dómine, virtus salútis meæ: * obumbrásti super caput meum in die belli.	8 O Lord, Lord, the strength of my salvation: you have overshadowed my head in the day of battle.
9 Ne tradas me, Dómine, a desidério meo peccatóri: * cogitavérunt contra me, ne derelínquas me, ne forte exalténtur.	9 Give me not up, O Lord, from my desire to the wicked: they have plotted against me; do not forsake me, lest they should triumph.
10 Caput circúitus eórum: * labor labiórum ipsórum opériet eos.	10 The head of them compassing me about: the labour of their lips shall overwhelm them.
11 Cadent super eos carbónes, in ignem dejícies eos: * in misériis non subsístent.	11 Burning coals shall fall upon them; you will cast them down into the fire: in miseries they shall not be able to stand.
12 Vir linguósus non dirigétur in terra: * virum injústum mala cápient in intéritu.	12 A man full of tongue shall not be established in the earth: evil shall catch the unjust man unto destruction.
13 Cognóvi quia fáciet Dóminus judícium ínopis: * et vindíctam páuperum.	13 I know that the Lord will do justice to the needy, and will revenge the poor.
14 Verúmtamen justi confitebúntur nómini tuo: * et habitábunt recti cum vultu tuo.	14 But as for the just, they shall give glory to your name: and the upright shall dwell with your countenance.

And for notes on the next verse of Psalm 139, please continue on here.