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 but it mostly takes it as demonstrative, inasmuch as it connects it closely with the preceding noun, either by Makkeph (Psa 32:8; Psa 62:12; Psa 142:4; Psa 143:8) or by marking the noun with a conjunctive accent (Psa 10:2; Psa 31:5; Psa 132:12). The verb לכד (Arabic to hang on, adhere to, IV to hold fast to) has the signification of seizing and catching in Hebrew. In Psa 9:17 Ben Naphtali points נודע with ā: Jahve is known (part. Niph.); Ben Asher נודע, Jahve has made Himself known (3 pers. praet. Niph. in a reflexive signification, as in Eze 38:23). The readings of Ben Asher have become the textus receptus. That by which Jahve has made Himself known is stated immediately: He has executed judgment or right, by ensnaring the evil-doer (רשׁע, as in Psa 9:6) in his own craftily planned work designed for the destruction of Israel. Thus Gussetius has already interpreted it. נוקשׁ is ''part. Kal'' from נקשׁ. If it were part. Niph. from יקשׁ the ē, which occurs elsewhere only in a few עע verbs, as נמם liquefactus, would be without an example. But it is not to be translated, with Ges. and Hengst.: “the wicked is snared in the work of his own hands,” in which case it would have to be pointed נוקשׁ (3 praet. Niph.), as in the old versions. Jahve is the subject, and the suffix refers to the evil-doer. The thought is the same as in Job 34:11; Isa 1:31. This figure of the net, רשׁת (from ירשׁ capere), is peculiar to the Psalms that are inscribed לדוד. The music, and in fact, as the combination הגיון סלה indicates, the playing of the stringed instruments (Psa 92:4), increases here; or the music is increased after a solo of the stringed instruments. The song here soars aloft to the climax of triumph.

Verses 17-18
Psa 9:17-18 (Hebrew_Bible_9:18-19) Just as in Psa 9:8. the prospect of a final universal judgment was opened up by Jahve's act of judgment experienced in the present, so here the grateful retrospect of what has just happened passes over into a confident contemplation of the future, which is thereby guaranteed. The lxx translates ישׁוּבוּ by αποστραφήτωσαν, Jer. convertantur, a meaning which it may have (cf. e.g., 2Ch 18:25); but why should it not be ἀναστραφήτωσαν, or rather: ἀναστραφήσονται, since Psa 9:19 shows that Psa 9:18 is not a wish but a prospect of that which is sure to come to pass? To