Psalms 109:11

“Let the extortioner catch all that he hath, etc.] Or, “lay a snare for all” f1558; as the Romans did, by bringing in their army, invading the land of Judea, and besieging the city of Jerusalem; who are “the extortioner or exacter that demanded tribute of them”; which they refused to pay, and therefore they seized on all they had for it. The Syriac and Arabic versions render it, “the creditor”; who sometimes for a debt would take wife and children, and all that a man had; (see <120401>2 Kings 4:1,2 <401825>Matthew 18:25). It might be literally true of Judas; who dying in debt, his wife and children, and all he had, might be laid hold on for payment. And let the stranger spoil his labour;…”

“Let the extortioner catch all that he hath - literally, “Let the extortioner cast a snare over all that he hath;” that is, let him seize all his property. The word rendered “catch” - נקשׁ nâqash - is a word which means to lay a snare, as for birds and wild animals, and hence, it means to ensnare, to entrap, to catch. The word rendered “extortioner” means literally one who lends or borrows money; a money-loaner; in our times, a “broker.” Here it refers to one who loaned money on interest; or who took advantage of the necessities of others to lend money at high rates - thus sooner or later seizing upon and securing the property of another. The prayer here is, that he might be in such…”

“Catch - Heb. ensnare, take away not only by oppression but also by cunning artificers. Stranger - Who hath no right to his goods. Psalms 109:17”

“extortioner: Job 5:5, Job 18:9-19, Job 20:18 strangers: Deu 28:29, Deu 28:33, Deu 28:34, Deu 28:50, Deu 28:51; Jdg 6:3-6 Psalms 109:12”

“The Piel נקּשׁ properly signifies to catch in snares; here, like the Arabic Arab. nqš, II, IV, corresponding to the Latin obligare (as referring to the creditor's right of claim); nosheh is the name of the creditor as he who gives time for payment, gives credit (vid., Isa 24:2). In Psa 109:12 משׁך חסד, to draw out mercy, is equivalent to causing it to continue and last, Psa 36:11, cf. Jer 31:3. אחריתו, Psa 109:13, does not signify his future, but as Psa 109:13 (cf. Psa 37:38) shows: his posterity. יהי להכרית is not merely exscindatur, but exscindenda sit ( Eze 30:16, cf. Jos 2:6), just as in other instances חיה ל corresponds to the active fut. periphrasticum, e.g., Gen 15:12; Isa 37:26.…”