Psalmen 10
Eine verständliche Vertiefung zum ganzen Kapitel. Kapitel lesen →
Kommentare
Auszüge aus veröffentlichten Kommentaren, die die Auslegung untermauern.
The Psalmist mourns God's apparent indifference to his troubles, which are aggravated by the successful malice, blasphemy, pride, deceit, and profanity of the wicked. On the just and discriminating providence of God he relies for the destruction of their false security, and the defense of the needy. (Psa. 10:1-18) These are, of course, figurative terms (compare Psa 7:6; Psa 13:1, &c.). hidest--Supply "thine eyes" or "face."
Quelle öffnen ↗Why standest thou afar off, O Lord?.... This psalm begins with a complaint which proceeds on two general heads; the one is with respect to God, his distance from his people, and desertion of them in times of trouble, in this verse; and the other is with respect to the wicked in some following ones. God by his infinite essence and power is everywhere, and is never far off from any of his creatures; and though his glorious presence is in heaven, which, with respect to us on earth, is a land afar off, yet this hinders not but that there is often great nearness between God and his people; and when he stands afar off from them in their apprehensions, it is when he withdraws his gracious presence from them, and defers help and assistance to them, and does not immediately and directly come and visit them: this they cannot bear, they complain; they wonder that, seeing they are the objects of his love, this should be his manner of conduct towards them; they expostulate with him, and inquire for what end and upon what account he should so use them, and most earnestly desire that he would haste and come unto them and help them; see Psa 22:1; why hidest thou thyself in times of trouble? when God seems to take no notice of his people, does not look upon them, but turns a deaf ear to them, he is said to hide his face, his eyes and ears, from them: and this is sometimes the case of the best of saints, as it has been of Job, David, Heman, and others; and though this is done in a sovereign way by God, who comes and goes when he pleases; for sensible communion with him as much depends upon his sovereign pleasure as the gift of his grace itself does; yet, generally speaking, the denial or withdrawing of his gracious presence is by way of resentment for some disagreeable conduct and behavi…
Quelle öffnen ↗The Psalm opens with the plaintive inquiry, why Jahve tarries in the deliverance of His oppressed people. It is not a complaining murmuring at the delay that is expressed by the question, but an ardent desire that God may not delay to act as it becomes His nature and His promise. למּה, which belongs to both members of the sentence, has the accent on the ultima, as e.g., before עזבתּני in Psa 22:2, and before הרעתה in Exo 5:22, in order that neither of the two gutturals, pointed with a, should be lost to the ear in rapid speaking (vid., on Psa 3:8, and Luzzatto on Isa 11:2, נחה עליו). (Note: According to the Masora למּה without Dag. is always Milra with the single exception of Job 7:20, and ימּה with Dag. is Milel; but, when the following closely connected word begins with one of the letters אהע it becomes Milra, with five exceptions, viz., Psa 49:6; Sa1 28:15; Sa2 14:31 (three instances in which the guttural of the second word has the vowel i), and Sa2 2:22, and Jer 15:18. In the Babylonian system of pointing, למה is always written without Dag. and with the accent on the penultimate, vid., Pinsker, Einleitung in das Babylonish-hebrishce Punktationssystem, S. 182-184.) For according to the primitive pronunciation (even before the Masoretic) it is to be read: lam h Adonaj; so that consequently ה and א are coincident. The poet asks why in the present hopeless condition of affairs (on בצּרה vid., on Psa 9:10) Jahve stands in the distance (בּרחוק, only here, instead of מרחוק), as an idle spectator, and why does He cover (תּעלּים with orthophonic Dagesh, in order that it may not be pronounced תּעלים), viz., His eyes, so as not to see the desperate condition of His people, or also His ears (Lam 3:56) so as not to hear their supplication. For by the insolent treatment of the un…
Quelle öffnen ↗David, in these verses, discovers, I. A very great affection to God and his favour; for, in the time of trouble, that which he complains of most feelingly is God's withdrawing his gracious presence (Psa 10:1): "Why standest thou afar off, as one unconcerned in the indignities done to thy name and the injuries done to the people?" Note, God's withdrawings are very grievous to his people at any time, but especially in times of trouble. Outward deliverance is afar off and is hidden from us, and then we think God is afar off and we therefore want inward comfort; but that is our own fault; it is because we judge by outward appearance; we stand afar off from God by our unbelief, and then we complain that God stands afar off from us. II. A very great indignation against sin, the sins that made the times perilous, Ti2 3:1. he beholds the transgressors and is grieved, is amazed, and brings to his heavenly Father their evil report, not in a way of vain-glory, boasting before God that he was not as these publicans (Luk 18:11), much less venting any personal resentments, piques, or passions, of his own; but as one that laid to he art that which is offensive to God and all good men, and earnestly desired a reformation of manners. passionate and satirical invectives against bad men do more hurt than good; if we will speak of their badness, let it be to God in prayer, for he alone can make them better. This long representation of the wickedness of the wicked is here summed up in the first words of it (Psa 10:2), The wicked in his pride doth persecute the poor, where two things are laid to their charge, pride and persecution, the former the cause of the latter. Proud men will have all about them to be of their mind, of their religion, to say as they say, to submit to their dominion, an…
Quelle öffnen ↗Ps 10 The lament of 9:13-20 continues in Ps 10 (see study note on Pss 9–10), but the mood changes from confident assertion to anguished questioning. The psalmist prays for rescue, believing that the Lord, as a just king, takes care of the needy. 10:1 The opening questions set the mood. The Lord does not seem to hear the prayers of his people (22:1, 19; see 2 Kgs 4:27; Isa 1:15).
Quelle öffnen ↗Ursprache
Die hebräischen und griechischen Wörter hinter dieser Stelle, mit Strong-Nummern — von openscriptures (CC BY-SA).
עָמַד (ʻâmad, H5975) — to stand, in various relations (literal and figurative, intransitive and transitive) רָחוֹק (râchôwq, H7350) — remote, literally or figuratively, of place or time; specifically, precious; often used… יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God עָלַם (ʻâlam, H5956) — to veil from sight, i.e. conceal (literally or figuratively) עֵת (ʻêth, H6256) — time, especially (adverb with preposition) now, when, etc. צָרָה (tsârâh, H6869) — tightness (i.e. figuratively, trouble); transitively, a female rival:
Quelle öffnen ↗רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person גַּאֲוָה (gaʼăvâh, H1346) — arrogance or majesty; by implication, (concretely) ornament דָּלַק (dâlaq, H1814) — to flame (literally or figuratively) עָנִי (ʻânîy, H6041) — depressed, in mind or circumstances תָּפַשׂ (tâphas, H8610) — to manipulate, i.e. seize; chiefly to capture, wield, specifically, to overlay;… מְזִמָּה (mᵉzimmâh, H4209) — a plan, usually evil (machination), sometimes good (sagacity) זוּ (zûw, H2098) — this or that חָשַׁב (châshab, H2803) — properly, to plait or interpenetrate, i.e. (literally) to weave or (generally) to…
Quelle öffnen ↗רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person הָלַל (hâlal, H1984) — to be clear (orig. of sound, but usually of color); to shine; hence, to make ashow, to… נֶפֶשׁ (nephesh, H5315) — properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in… תַּאֲוָה (taʼăvâh, H8378) — a longing; by implication, a delight (subjectively, satisfaction, objectively, a charm) בָרַךְ (bârak, H1288) — to kneel; by implication to bless God (as an act of adoration), and (vice-versa) man (as… בָּצַע (bâtsaʻ, H1214) — figuratively, to finish, or (intransitively) stop יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God נָאַץ (nâʼats, H5006) — to scorn;
Quelle öffnen ↗רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person גֹּבַהּ (gôbahh, H1363) — elation, grandeur, arrogance אַף (ʼaph, H639) — properly, the nose or nostril; hence, the face, and occasionally a person; also (from the… דָּרַשׁ (dârash, H1875) — properly, to tread or frequent; usually to follow (for pursuit or search); by… אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… מְזִמָּה (mᵉzimmâh, H4209) — a plan, usually evil (machination), sometimes good (sagacity)
Quelle öffnen ↗דֶּרֶךְ (derek, H1870) — a road (as trodden); figuratively, a course of life or mode of action, often adverb עֵת (ʻêth, H6256) — time, especially (adverb with preposition) now, when, etc. חוּל (chûwl, H2342) — properly, to twist or whirl (in a circular or spiral manner), i.e. (specifically) to… מִשְׁפָּט (mishpâṭ, H4941) — properly, a verdict (favorable or unfavorable) pronounced judicially, especially a… מָרוֹם (mârôwm, H4791) — altitude, i.e. concretely (an elevated place), abstractly (elevation, figuratively… צָרַר (tsârar, H6887) — to cramp, literally or figuratively, transitive or intransitive פּוּחַ (pûwach, H6315) — to puff, i.e. blow with the breath or air; hence, to fan (as a breeze), to utter, to…
Quelle öffnen ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… מוֹט (môwṭ, H4131) — to waver; by implication, to slip, shake, fall דּוֹר (dôwr, H1755) — properly, a revolution of time, i.e. an age or generation; also a dwelling רַע (raʻ, H7451) — bad or (as noun) evil (natural or moral)
Quelle öffnen ↗פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… מָלֵא (mâlêʼ, H4390) — to fill or (intransitively) be full of, in a wide application (literally and figuratively) אָלָה (ʼâlâh, H423) — an imprecation מִרְמָה (mirmâh, H4820) — fraud תֹּךְ (tôk, H8496) — oppression לָשׁוֹן (lâshôwn, H3956) — the tongue (of man or animals), used literally (as the instrument of licking, eating, or… עָמָל (ʻâmâl, H5999) — toil, i.e. wearing effort; hence, worry, wheth. of body or mind אָוֶן (ʼâven, H205) — strictly nothingness; also trouble. vanity, wickedness; specifically an idol
Quelle öffnen ↗יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to… מַאֲרָב (maʼărâb, H3993) — an ambuscade חָצֵר (châtsêr, H2691) — a yard (as inclosed by a fence); also a hamlet (as similarly surrounded with walls) מִסְתָּר (miçtâr, H4565) — properly, a concealer, i.e. a covert הָרַג (hârag, H2026) — to smite with deadly intent נָקִי (nâqîy, H5355) — innocent עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape) צָפַן (tsâphan, H6845) — to hide (by covering over); by implication, to hoard or reserve; figuratively to deny;… חֵלְכָא (chêlᵉkâʼ, H2489) — a wretch, i.e. unfortunate
Quelle öffnen ↗אָרַב (ʼârab, H693) — to lurk מִסְתָּר (miçtâr, H4565) — properly, a concealer, i.e. a covert אֲרִי (ʼărîy, H738) — a lion סֹךְ (çôk, H5520) — a hut (as of entwined boughs); also a lair חָטַף (châṭaph, H2414) — to clutch; hence, to seize as aprisoner עָנִי (ʻânîy, H6041) — depressed, in mind or circumstances מָשַׁךְ (mâshak, H4900) — to draw, used in a great variety of applications (including to sow, to sound, to prolong,… רֶשֶׁת (resheth, H7568) — a net (as catching animals)
Quelle öffnen ↗דָּכָה (dâkâh, H1794) — to collapse (phys. or mentally) שָׁחַח (shâchach, H7817) — to sink or depress (reflexive or causative) חֵיל (chêyl, H2426) — an army; also (by analogy,) an intrenchment חֵלְכָא (chêlᵉkâʼ, H2489) — a wretch, i.e. unfortunate נָפַל (nâphal, H5307) — to fall, in a great variety of applications (intransitive or causative, literal or… עָצוּם (ʻâtsûwm, H6099) — powerful (specifically, a paw); by implication, numerous
Quelle öffnen ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… אֵל (ʼêl, H410) — strength; as adjective, mighty; especially the Almighty (but used also of any deity) שָׁכַח (shâkach, H7911) — to mislay, i.e. to be oblivious of, from want of memory or attention סָתַר (çâthar, H5641) — to hide (by covering), literally or figuratively פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… נֶצַח (netsach, H5331) — properly, a goal, i.e. the bright object at adistance travelled towards; hence… רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,…
Quelle öffnen ↗קוּם (qûwm, H6965) — to rise (in various applications, literal, figurative, intensive and causative) יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God אֵל (ʼêl, H410) — strength; as adjective, mighty; especially the Almighty (but used also of any deity) נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), שָׁכַח (shâkach, H7911) — to mislay, i.e. to be oblivious of, from want of memory or attention עָנָו (ʻânâv, H6035) — depressed (figuratively), in mind (gentle) or circumstances (needy, especially saintly) עָנִי (ʻânîy, H6041) — depressed, in mind or circumstances
Quelle öffnen ↗רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person נָאַץ (nâʼats, H5006) — to scorn; אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… אָמַר (ʼâmar, H559) — to say (used with great latitude) לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… דָּרַשׁ (dârash, H1875) — properly, to tread or frequent; usually to follow (for pursuit or search); by…
Quelle öffnen ↗רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… נָבַט (nâbaṭ, H5027) — to scan, i.e. look intently at; by implication, to regard with pleasure, favor or care עָמָל (ʻâmâl, H5999) — toil, i.e. wearing effort; hence, worry, wheth. of body or mind כַּעַס (kaʻaç, H3708) — vexation נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), חֵלְכָא (chêlᵉkâʼ, H2489) — a wretch, i.e. unfortunate עָזַב (ʻâzab, H5800) — to loosen, i.e. relinquish, permit, etc. עָזַר (ʻâzar, H5826) — to surround, i.e. protect or aid יָתוֹם (yâthôwm, H3490) — a bereaved person
Quelle öffnen ↗Querverweise
Andere Stellen, die die Gemeinschaft am häufigsten mit dieser verbindet. Zum Lesen antippen.
Dem Vorsänger. Auf »Hindin der Morgenröte«. Ein Psalm Davids.
Verbirg dein Angesicht nicht vor mir, weise deinen Knecht nicht ab in deinem Zorn; meine Hilfe bist du geworden; verwirf mich nicht und verlaß mich nicht, Gott meines Heils!
Warum verbirgst du dein Angesicht und hältst mich für deinen Feind?
Dem Vorsänger. Von den Kindern Korahs. Auf Alamoth. Ein Lied.
Herr, erhebe dich! Warum schläfst du? Wache auf und verstoße uns nicht für immer!
Du Hoffnung Israels, sein Retter zur Zeit der Not: Warum willst du sein wie ein Fremdling im Lande und wie ein Wanderer, der nur zum Übernachten sein Zelt aufschlägt?
Und doch habe ich zu dir, HERR, geschrieen, und am Morgen kommt dir mein Gebet entgegen.
Und ich sprach, da es mir wohl ging: »Ich werde nimmermehr wanken!«
Wenn er Frieden gibt, wer will verdammen? Wenn er aber sein Angesicht verbirgt, wer kann ihn schauen? So handelt er sowohl über einem Volk, als auch über dem einzelnen Menschen,
begibt er sich nach Norden, so erspähe ich ihn nicht, verbirgt er sich im Süden, so kann ich ihn nicht sehen.