Psalm 124:7
Our soul is escaped as a bird out of the snare of the fowlers: the snare is broken, and we are escaped.
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EXPOSITORY (ENGLISH BIBLE)
(7) Snare.—Another rapid transition to a favourite figure, that of the hunter’s net. (Comp. Psalm 10:9, &c)

Psalm 124:7-8. Our soul is escaped as a bird, &c. — This is the third image by which the marvellous deliverance of Israel is illustrated. Having compared it to that of a person snatched, by a miracle, from the fury of surrounding and overwhelming torrents, and to that of a lamb rescued from the jaws of a wolf or lion, he here illustrates it by the escape of a bird, through breaking the snare, before the fowler came to seize and kill it. Our help is in the name of the Lord — David, who had directed us (Psalm 121:2) to depend upon God for help, as to our personal concerns, saying, My help is in the name of the Lord, here directs us to the same dependance as to the concerns of the public, observing, Our help is so. It is a comfort to all that have the good of God’s Israel at heart, that Israel’s God is he that made the world, and therefore will have a church in it, which he can secure in times of the greatest danger and distress. In him therefore let the church’s friends place their confidence, and they shall not be put to confusion. 124:6-8 God is the Author of all our deliverances, and he must have the glory. The enemies lay snares for God's people, to bring them into sin and trouble, and to hold them there. Sometimes they seem to prevail; but in the Lord let us put our trust, and we shall not be put to confusion. The believer will ascribe all the honour of his salvation, to the power, mercy, and truth of God, and look back with wonder and thanksgiving on the way in which the Lord has led him. Let us rejoice that our help for the time to come is in him who made heaven and earth.Our soul is escaped - We have escaped; our life has been preserved.

As a bird out of the snare of the fowlers - By the breaking of the snare, or the gin. The bird is entangled, but the net breaks, and the bird escapes. See the notes at Psalm 91:3.

The snare is broken ... - It was not strong enough to retain the struggling bird, and the captive broke away. So we seemed to be caught. The enemy appeared to have us entirely in his power, but escape came to us as it does to the bird when it finds the net suddenly break, and itself again at large.

6, 7. The figure is changed to that of a rapacious wild beast (Ps 3:7), and then of a fowler (Ps 91:3), and complete escape is denoted by breaking the net. No text from Poole on this verse. Our soul is escaped as a bird out of the snare of the fowlers,.... The people of God are like little birds, being harmless and innocent, singing forth the praises of God for his goodness to them; as also because weak and unable to resist their foes; and worthless in themselves, like sparrows, as the word (i) here used signifies; and are fearful and timorous, and flee at the least apprehension of danger, Psalm 102:7. Satan, and wicked men under his influence, are like fowlers who lay snares for them, to draw them into sin, into immorality and error, in order to bring them to ruin and destruction; hence we read of the snare of the devil and of wicked men, 1 Timothy 3:7, 2 Timothy 2:26; and who form plans and lay schemes to oppress and destroy them; but through the wisdom given them to discern these devices and stratagems, and through the power of divine grace, accompanying them, they escape what was intended for their hurt, and particularly in the following manner:

the snare is broken, and we are escaped; measures concerted by wicked men are broken, their schemes are confounded, their devices are disappointed, so that they cannot perform their enterprise; and by this means the saints escape the evils designed against them, the afflictions of the world, and the temptations of Satan.

(i) , Sept. "sicut passer", V. L.

Our soul is escaped as a bird out of the {d} snare of the fowlers: the snare is broken, and we are escaped.

(d) For the wicked not only furiously rage against the faithful, but craftily imagined to destroy them.

EXEGETICAL (ORIGINAL LANGUAGES)
7. The timorous defenceless bird is an apt emblem for weak helpless men. Cp. Psalm 11:1. By ‘snare’ (pach) is probably meant a kind of clapnet. The frame breaks or the spring fails to act, so that the bird is not captured, or else escapes. See the illustration in Driver’s Joel and Amos, p. 157.

we are escaped] We is emphatic. We, who seemed certain to become the prey of our enemies. But God “frustrated (lit. broke, though the word is a different one) their counsel” (Nehemiah 4:15).Verse 7. - Our soul is escaped as a bird out of the snare of the fowlers (comp. Psalm 91:3; Psalm 140:5; Psalm 141:10). Another metaphor. We have been like birds taken in the "snare," or net, of a fowler. But now we are escaped - not, however, of our own strength or of our own cleverness. The snare is broken for us by God's providence, and so we are escaped. It is commonly rendered, "If it had not been Jahve who was for us." But, notwithstanding the subject that is placed first (cf. Genesis 23:13), the שׁ belongs to the לוּלי; since in the Aramaizing Hebrew (cf. on the other hand Genesis 31:42) לוּלי שׁ (cf. Arab. lawlâ an) signifies nisi (prop. nisi quod), as in the Aramaic (דּ) שׁ (לואי) לוי, o si (prop. o si quod). The אזי, peculiar to this Psalm in the Old Testament, instead of אז follows the model of the dialectic אדין, Arab. iḏan, Syr. hāden (הידין, הדין). In order to begin the apodosis of לוּלי (לוּלא) emphatically the older language makes use of the confirmatory כּי, Genesis 31:42; Genesis 43:10; here we have אזי (well rendered by the lxx ἄρα), as in Psalm 119:92. The Lamed of היה לנו is raphe in both instances, according to the rule discussed above, p. 373. When men (אדם) rose up against Israel and their anger was kindled against them, they who were feeble in themselves over against the hostile world would have been swallowed up alive if they had not had Jahve for them, if they had not had Him on their side. This "swallowing up alive" is said elsewhere of Hades, which suddenly and forcibly snatches away its victims, Psalm 55:16; Proverbs 1:12; here, however, as Psalm 124:6 shows, it is said of the enemies, who are represented as wild beasts. In Psalm 124:4 the hostile power which rolls over them is likened to an overflowing stream, as in Isaiah 8:7., the Assyrian. נחלה, a stream or river, is Milel; it is first of all accusative: towards the stream (Numbers 34:5); then, however, it is also used as a nominative, like לילה, המּותה, and the like (cf. common Greek ἡ νύχθα, ἡ νεόντητα); so that תה- is related to ת- ( ה-) as נה-, מו- to ן- and ם- (Bttcher, 615). These latest Psalms are fond of such embellishments by means of adorned forms and Aramaic or Aramaizing words. זידונים is a word which is indeed not unhebraic in its formation, but is more indigenous to Chaldee; it is the Targum word for זדים in Psalm 86:14; Psalm 119:51, Psalm 119:78 (also in Psalm 54:5 for זרים), although according to Levy the MSS do not present זידונין but זידנין. In the passage before us the Targum renders: the king who is like to the proud waters (למוי זידוניּא) of the sea (Antiochus Epiphanes? - a Scholium explains οἱ ὑπερήφανοι). With reference to עבר before a plural subject, vid., Ges. 147.
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