He lies in wait secretly as a lion in his den: he lies in wait to catch the poor: he does catch the poor, when he draws him into his net.
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EXPOSITORY (ENGLISH BIBLE)) Lieth in wait.—A confusion of metaphor. The wicked is first, the lion watching for his prey, and then the hunter snaring animals. “Poor,” here—better, afflicted (see Psalm 9:12). Translate, in his hiding-place he lurks, as a lion in his lair, lurks to seize a sufferer, seizes a sufferer, drawing him into his net.Psalm 10:8. The object here is merely to illustrate the thought in the previous verse, by an allusion to a lion and a hunter.
As a lion in his den - As a lion crouches down in his den, ready to spring upon his prey. That is, the lion is concealed, but is on the look out, and when his prey passes near his den, he suddenly springs upon it and secures it. So it is with the wicked man. He carefully lays his plans. He conceals his purposes. He is himself hidden, or his plans are all hidden. Suddenly he springs upon his victim, who is taken by surprise and has no power of defense or escape. The purpose here is not so much to describe the wicked man as a literal robber, as to compare the conduct of the wicked with that of a robber - one who, like a lion or a hunter, lies concealed until his victim is seen. This will describe the conduct of a large class of people - men who secretly lay plans of seduction, villany, and fraud, and who spring suddenly upon their victims when there is no hope of escape.
He lieth in wait to catch the poor - The helpless and defenseless.
He doth catch the poor, when he draweth him into his net - As a hunter does the wild beast. Here the same thought is presented under a new image - that of a hunter. He lays his snare, gin, or pit-fall, and when the animal is allured into it, he springs the net suddenly on him, or the animal sinks into the pit, and is secured. See the note at Psalm 7:15; the note at Psalm 9:15.As a lion in his den, where he lurks and waits for prey.
He doth catch, or snatch, or seize upon, to wit, with violence, and to devour or destroy him.
When he draweth him; or, by drawing him; or, after he hath drawn him. He layeth snares for him, and when he takes him, tears him in pieces. Revelation 13:2; is said to have a mouth like a lion, and the second beast in Psalm 10:11; spake like a dragon; and both design one and the same, antichrist, in his twofold capacity, civil and ecclesiastical; this metaphor of the lion lying in wait secretly for his prey denotes the insidious methods used by antichrist to destroy the faithful witnesses of Christ; who lies like a lion
in his den, in the temple of God, now become a den of thieves;
he lieth in wait to catch the poor: to snatch and carry them away captive as his prey; see Revelation 13:10;
he doth catch the poor when he draweth him into his net; this metaphor is taken from fowlers, who spread nets, into which they allure and draw the birds and catch them. The allurements, snares, and nets, which antichrist lays to catch the poor saints and people of God in, are the riches and honours of this world, great pretensions to holiness, devotion; and religion, and many lying signs and wonders.He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net.
EXEGETICAL (ORIGINAL LANGUAGES)9. Render:
He lieth in ambush in the secret place as a lion in his lair;
He lieth in ambush to catch the poor:
He catcheth the poor, dragging him off with his net.
The wicked man is now described as a lion, lurking in his lair in the forest till his prey comes near. In the third clause the figure is changed for that of a hunter: probably the victim is dragged off to be sold for a slave.Verse 9. - He lieth in wait secretly as a lion in his den; or, he lurks in the covert as a lion in his lair (Kay) - a very striking image! He lieth in wait (or, lurks) to catch the poor: he doth catch the poor, when he draweth him into his net; rather, by drawing him into his net. The mode of capture is intended. Psalm 112:10) of his soul, he makes it an object and ground of high and sounding praise, imagining himself to be above all restraint human or divine. Hupfeld translates wrongly: "and he blesses the plunderer, he blasphemes Jahve." But the רשׁע who persecutes the godly, is himself a בּצע a covetous or rapacious person; for such is the designation (elsewhere with בּצע Proverbs 1:19, or רע בּצע Habakkuk 2:9) not merely of one who "cuts off" (Arab. bḍ‛), i.e., obtains unjust gain, by trading, but also by plunder, πλεονέκτης. The verb בּרך (here in connection with Mugrash, as in Numbers 23:20 with Tiphcha בּרך) never directly signifies maledicere in biblical Hebrew as it does in the alter Talmudic (whence בּרכּת השּׁם blasphemy, B. Sanhedrin 56a, and frequently), but to take leave of any one with a benediction, and then to bid farewell, to dismiss, to decline and abandon generally, Job 1:5, and frequently (cf. the word remercier, abdanken; and the phrase "das Zeitliche segnen" equals to depart this life). The declaration without a conjunction is climactic, like Isaiah 1:4; Amos 4:5; Jeremiah 15:7. נאץ, properly to prick, sting, is sued of utter rejection by word and deed.
(Note: Pasek stands between נאץ and יהוה, because to blaspheme God is a terrible thought and not to be spoken of without hesitancy, cf. the Pasek in Psalm 74:18; Psalm 89:52; Isaiah 37:24 (2 Kings 19:23).)
In Psalm 10:4, "the evil-doer according to his haughtiness" (cf. Proverbs 16:18) is nom. absol., and בּל־ידרשׁ אין אלהים (contrary to the accentuation) is virtually the predicate to כּל־מזמּותיו. This word, which denotes the intrigues of the ungodly, in Psalm 10:2, has in this verse, the general meaning: thoughts (from זמם, Arab. zmm, to join, combine), but not without being easily associated with the secondary idea of that which is subtly devised. The whole texture of his thoughts is, i.e., proceeds from and tends towards the thought, that he (viz., Jahve, whom he does not like to name) will punish with nothing (בּל the strongest form of subjective negation), that in fact there is no God at all. This second follows from the first; for to deny the existence of a living, acting, all-punishing (in one word: a personal) God, is equivalent to denying the existence of any real and true God whatever (Ewald).
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