Psalms 119:61 — Word Study
WLCחֶבְלֵ֣י רְשָׁעִ֣ים עִוְּדֻ֑נִי תּֽ֝וֹרָתְךָ֗ לֹ֣א שָׁכָֽחְתִּי׃
BSAThough the ropeschebel [cords, bands] of the wickedrâshâʻ [morally wrong, sinful] bind meʻûwd■ I do notlôʼ [never] forgetshâkach■ Your lawtôwrâh [instruction, divine guidance, Torah]
| Greek | English | Parsing |
|---|---|---|
| חֶבְלֵ֣י | [the] ropes of | Noun common, both plural construct |
| רְשָׁעִ֣ים | wicked [people] | Noun common, masculine plural absolute |
| עִוְּדֻ֑נִי | they have surrounded me | Verb piel perfect third person common plural, suffix |
| תּֽ֝וֹרָתְךָ֗ | law your | Noun common feminine singular construct, suffix |
| לֹ֣א | not | Particle |
| שָׁכָֽחְתִּי׃ | I have forgotten | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Though the ropes of the wicked bind me, I do not forget Your law. |
| KJV | The bands of the wicked have robbed me: but I have not forgotten thy law. |
| ASV | The cords of the wicked have wrapped me round; But I have not forgotten thy law. |
| YLT | Cords of the wicked have surrounded me, Thy law I have not forgotten. |
| WEB | The ropes of the wicked bind me, but I won’t forget your law. |
| BBE | The cords of evil-doers are round me; but I have kept in mind your law. |
The translations agree on the core meaning of the verse, particularly regarding the binding nature of the wicked.
The sentence is structured with a main clause introducing the conflict, followed by a resolute statement of the psalmist's commitment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁכַח
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 119:61
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 — A Meditation on God's Lawgenerated
Psalm 119:61 is part of a larger meditation on the significance of God's law and the psalmist's resolve to remember it, even when faced with the oppression of the wicked. The surrounding verses highlight the psalmist's commitment to God's commandments and his gratitude for divine guidance, illustrating a deep relationship with the law as a source of strength and direction.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:95 | The wicked wait to destroy me, but I will ponder Your testimonies. |
| 2 | Psalm 3:1 | O LORD, how my foes have increased! How many rise up against me! |
| 3 | 1 Samuel 30:3–5 | When David and his men came to the city, they found it burned down and their wives and sons and daughters taken captive. |
| 4 | Job 1:17 | While he was still speaking, another messenger came and reported: “The Chaldeans formed three bands, raided the camels, and took them away. They put the servants to the sword, and I alone have escaped to tell you!” |
| 5 | Hosea 6:9 | Like raiders who lie in ambush, so does a band of priests; they murder on the way to Shechem; surely they have committed atrocities. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חֶבְלֵי, chev.Leigenerated
The word חֶבֶל (*chevel*) refers to a cord or rope, suggesting a binding or constraining force. It can denote physical objects like cords or abstract concepts such as a group of people or territory. In this verse, it signifies the oppressive influence of the wicked that seeks to entangle the psalmist.
The plural form indicates multiple bindings or constraints, emphasizing the severity of the psalmist's situation. This word is often used in contexts that evoke feelings of distress or entrapment, yet here it stands in contrast to the psalmist's unwavering commitment to God's law.
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 verse centers around the finite verb עִוְּדֻ֑נִי, they have surrounded me, which serves as the main action. It is followed by the subject noun phrase חֶבְלֵי רְשָׁעִ֣ים, the ropes of the wicked, and concludes with the object phrase תּֽ֝וֹרָתְךָ֗ לֹ֣א שָׁכָֽחְתִּי, I do not forget Your law.
The structure emphasizes the contrast between the psalmist's external binding and his internal resolve, showcasing a complex interplay between external circumstances and personal faith.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חֶבֶל is rendered as σξοινία, which also means 'cords' or 'ropes'. This choice aligns closely with the Hebrew meaning, maintaining the imagery of being bound.
The Greek translation emphasizes the physicality of the binding while preserving the original sentiment of oppression, highlighting the psalmist's struggle against external forces.
In plain words — the whole versegenerated
Psalm 119:61 tells us that even though the wicked have surrounded the psalmist like ropes, he does not forget God's law. This verse shows the psalmist's determination to remember and follow God's instructions despite facing challenges.
Frequently Asked Questionsgenerated
The 'ropes of the wicked' symbolize the constraints and oppression imposed by morally wrong individuals, which can lead to feelings of entrapment.
Despite being surrounded by the wicked, the psalmist asserts that he does not forget God's law, indicating a strong commitment to divine guidance.
Remembering God's law provides the psalmist with strength and direction, helping him navigate through trials and maintain his moral integrity.
This verse teaches that even in difficult circumstances, one can remain steadfast in faith and commitment to God's teachings.
Reflection Questionsgenerated
- What are some ways I can remind myself of God's law in challenging situations?
- How can I support others who feel bound by difficult circumstances?
- What does it mean to me to not forget God's instructions?
- In what ways can I apply the teachings of this psalm to my daily life?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to illustrate the psalmist's readiness to keep God's commandments despite the oppression of the wicked.
But in what manner he was ready to keep the divine commandments, he has added, in these words: "The bands of the ungodly have surrounded me: but I have not forgotten Your law" [Psalms…Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:61 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe bands of the wicked have robbed me,.... Very probably Saul and his ministers seized on his effects, when he fled from him; and the Amalekites plundered him of all his substance, when they took
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe bands of the wicked have robbed me: but I have not forgotten thy law. The bands of the wicked have robbed me: but I have not forgotten thy law .
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRobbed me; or, made a prey of me; done me many injuries for my respect to thy law.
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:61 The bands of the wicked have robbed me: [but] I have not forgotten thy law.Ver. 61. The bands of the wicked have robbed me] In these late stripping times many a poor man’ s whole life’ s settings were lost in an instant. But I have not forgotten thy law] I have encouraged myself in the Lord my God, as at the sack of Ziklag, 1 Samuel 30:6
Read John Trapp on Psalms 119 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(61) The bands . . .—Rather, cords of the wicked surrounded me. (See Psalms 18:5-6.) So all ancient versions except the Targum.
Read Charles John Ellicott on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 61. The bands of the wicked have robbed me] חבלי chebley, the cables, cords, or snares of the wicked. They have hunted us like wild beasts; many they have taken for prey, and many they have destroyed.
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges61. The cords of the wicked have entangled me] A metaphor from the snare or noose of the hunter. Cp. Psalms 119:110; Psalms 18:5. Though the wicked lay snares for him, he will not cast in his lot with those who forget God. P.B.V. and A.V. follow some Jewish authorities, and Luther.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleThe bands of the wicked - Margin, “companies.” The Hebrew word properly means a cord, a rope; then a snare, gin, net; then, a band or a company of men.
Read Albert Barnes on Psalms 119 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Though the ropes of the wicked bind me, I do not forget Your law.
The ropes of the wicked bind me, but I won’t forget your law.
Though the ropes of the wicked bind me, I do not forget Your law.
The ropes of the wicked tighten around me, but I do not forget your law.
Tyndale line
The bands of the wicked have robbed me: but I have not forgotten thy law.
The cords of the wicked have wrapped me round; But I have not forgotten thy law.
The cords of the wicked have wrapped me round; but I have not forgotten thy law.
The bands of the wicked have robbed me: but I have not forgotten thy law.
The bandes of the wicked haue robbed me: but I haue not forgotten thy Lawe.
Strictly literal
The bands of the wicked have wrapped me round: I have not forgotten thy law.
Cords of the wicked have surrounded me, Thy law I have not forgotten.
Cords of the wicked have surrounded me, || I have not forgotten Your law.
Companies of wicked men have surrounded me; but I have not forgotten thy law.
The cords of the wicked have ensnared me; I have not forgotten your law.
Simplified
Even though wicked people try to tie me up, I won't forget your instructions.
The cords of evil-doers are round me; but I have kept in mind your law.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in wording, with both texts conveying the same fundamental meaning. The Dead Sea Scrolls also align with the Masoretic Text, confirming the integrity of this verse's transmission.
חֶבְלֵ֣י רְשָׁעִ֣ים עִוְּדֻ֑נִי תּֽ֝וֹרָתְךָ֗ לֹ֣א שָׁכָֽחְתִּי׃
6 of the 6 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.
חבלי רשעים עודו׳ני תורת׳כה לוא שכחתי
6 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 119:61
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word חֶ֫בֶל (*chevel*) encompasses meanings related to a cord or rope, territory, and pain or pangs. It can refer to a measuring line, a company or band, and even destruction. The entries indicate a range of uses, from physical objects like cords to abstract concepts like sorrow. Notably, it is associated with both physical and emotional contexts.
חֶ֫בֶל n.m. f. cord, territory, band
cord, rope
measuring-cord, line
measured portion, lot, part, region
band, company of prophets
base
חֵ֫בֶל n.m. pain, pang
pains of travail
of other than birth-pangs
base
חֹבְלִים n.[m.]pl. union (lit. binders) name of Zec.’s second symbolic staff
base
חֶ֫בֶל n.m. destruction—Mi 2:10
ref
H2256a חֶ֫בֶל cord, territory, band H2256b חֵ֫בֶל pain, pang H2256c חֹבְלִים union H2256d חֶ֫בֶל destruction
2256 chebel kheh'-bel
or chebel {khay'-bel}; from 2254; a rope (as twisted),
especially a measuring line; by implication, a district or
inheritance (as measured); or a noose (as of cords);
figuratively, a company (as if tied together); also a throe
(especially of parturition); also ruin:--band, coast, company,
cord, country, destruction, line, lot, pain, pang, portion,
region, rope, snare, sorrow, tackling.
see HEBREW for 02254
חֶ֫בֶל (che.vel) — Mahalab.
This name means a cord, territory, region
Another name of ach.lav (אַחְלָב "Ahlab" H0303)
חֵ֫בֶל (che.vel) — pain.
1) pain, sorrow, travail, pang
1a) pains of travail
1b) pains, pangs, sorrows
חֹבְלִים (chov.lim) — union.
union
חֶ֫בֶל (che.vel) — destruction.
destruction
חֶ֫בֶל (che.vel) — cord.
1) a cord, rope, territory, band, company
1a) a rope, cord
1b) a measuring-cord or line
1c) a measured portion, lot, part, region
1d) a band or company
§ destruction
N-cp — Noun common · both plural constructHNcbpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
עוּד (uwd) is a Hebrew verb that primarily means to return, repeat, or do again. It also encompasses the idea of bearing witness or testifying, often with a sense of solemnity or urgency. The word can imply surrounding or restoring, and its various forms indicate actions like admonishing or warning. There is no significant disagreement among the lexicons regarding its meanings.
[עוּד] vb. prob. return, go about, repeat, do again
Pi. surround
Pōl‛ēl, restore, relieve
Hithpōl. be restored
base
עוּד vb. denom. bear witness
Qal Impf. < Hiph.
Hiph.
testify, bear witness
cause to testify, take as witness
protest, affirm solemnly, wanr
Hoph. and protest be entered
base
H5749a עוּד prob. return, go about, repeat, do again H5749b עוּד vb. denom. bear witness .Impf. < Hiph.
. . testify, bear witness
. cause to testify, take as witness
. protest, affirm solemnly, wanr
. and protest be entered
5749 `uwd ood
a primitive root; to duplicate or repeat; by implication, to
protest, testify (as by reiteration); intensively, to
encompass, restore (as a sort of reduplication):--admonish,
charge, earnestly, lift up, protest, call (take) to record,
relieve, rob, solemnly, stand upright, testify, give warning,
(bear, call to, give, take to) witness.
עוּד (ud) — to uphold.
1) to return, repeat, go about, do again
1a) (Piel) to surround, go round and round
1b) (Pilel) to restore, relieve
1c) (Hithpalel) to be restored
עוּד (ud) — to testify.
1) to bear witness
1a) (Qal) to bear witness, say again and again
1b) (Hiphil)
1b1) to testify, bear witness
1b2) to cause to testify, take or call as witness, invoke
1b3) to protest, affirm solemnly, warn, exhort or enjoin solemnly, admonish, charge
1c) (Hophal) to protest, give warning
V-Piel-Perf-3cp | Suff — Verb piel perfect third person common plural · suffixHVpp3cp/Sp1bs
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs