the Week of Proper 22 / Ordinary 27
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King James Version
Psalms 10:18
Bible Study Resources
Concordances:
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- InternationalParallel Translations
To give justice to the orphan and the oppressed,So that man who is of the earth will no longer cause terror.
To vindicate the orphan and the oppressed, So that man who is of the earth will no longer cause terror.
Thou wylt be attentiue with thyne eare, to geue iudgement for the fatherlesse and oppressed: [so] no man in the earth shall once go about hereafter to do them violence.
To do justice to the fatherless and the oppressed one, that the man of the earth may terrify no more.
To do justice to the fatherless and the oppressed, That the man of the earth may oppress no more.
Judge the orphan and the crushed. No more shall the man of the earth continue to terrify.
Protect the orphans and those who have been hurt. Don't let powerful people drive us from our land!
To judge the fatherless and the oppressed, That man who is of the earth may terrify no more.
To iudge the fatherlesse and the oppressed, that the man of the earth may no more oppresse.
Helpe the fatherlesse and poore vnto their right, that the vngodly be nomore exalted vpon earth.
To judge the fatherless and the oppressed, That man who is of the earth may be terrible no more.
To give decision for the child without a father and for the broken-hearted, so that the man of the earth may no longer be feared.
To judge the fatherless and the oppressed, That common man who is of the earth may be terrible no more.
To judge the fatherless and the oppressed, that the man of the earth may no more oppress.
You defend the fatherless and oppressed, so that mere mortals may no longer terrorize them.
You defend orphans and everyone else in need, so that no one on earth can terrify others again.
to give justice to the fatherless and oppressed, so that no one on earth will strike terror again.
To iudge the fatherlesse and poore, that earthly man cause to feare no more.
Execute justice to the fatherless and to the afflicted, so that man may not be destroyed from the face of the earth.
To vindicate and obtain justice for the fatherless and the oppressed, So that man who is of the earth will no longer terrify them.
To judge the fatherless and the oppressed, That man who is of the eretz may terrify no more.
To right the fatherless and the oppressed, that man who is of the earth may be terrible no more.
You will bring justice to the orphans and the oppressed, so mere people can no longer terrify them.
In this way, You will do the right thing for those without a father and those who suffer, so that man who is of the earth will no longer make them afraid.
to plead for the orphan and afflicted, that man may no more boast upon the earth.
To judge the fatherless and the oppressed, that man which is of the earth may be terrible no more.
to vindicate the fatherless and oppressed, that the men of the earth may strike terror no more.
to do justice for the orphan and the oppressed, so that those from earth may strike terror no more.
To vindicate the fatherless and the crushed, A man of the earth, shall, no further, cause terror!
(9-39) To judge for the fatherless and for the humble, that man may no more presume to magnify himself upon earth.
to render judgment for the fatherless and the oppressed so that a mere mortal from the earth will no longer cause terror.
to do justice to the fatherless and the oppressed, so that man who is of the earth may strike terror no more.
To vindicate the orphan and the oppressed, So that mankind, which is of the earth, will no longer cause terror.
Protect the orphans and put an end to suffering so they will no longer be afraid of evil people.
You will hear the cries of the oppressed and the orphans; you will judge in their favor, so that mortal men may cause terror no more.
doing justice for the fatherless and the oppressed so that men of the earth may terrify them no more.
To deme for the modirles `and meke; that a man `leie to no more to `magnyfie hym silf on erthe.
To judge the fatherless and bruised: He addeth no more to oppress -- man of the earth!
to do justice to the fatherless and the oppressed, so that man who is of the earth may strike terror no more.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
judge: Psalms 10:14, Psalms 72:4, Psalms 82:3, Psalms 94:1-6, Isaiah 11:4, Luke 18:7, Luke 18:8
the man: Psalms 17:14, Luke 16:25, 1 Corinthians 15:47, 1 Corinthians 15:48, Philippians 3:18, Philippians 3:19
oppress: or, terrify
Reciprocal: Exodus 21:26 - General Exodus 22:23 - I will surely Leviticus 25:14 - General 2 Samuel 18:19 - avenged him Job 20:19 - Because Psalms 7:9 - Oh Psalms 12:7 - this Psalms 13:2 - enemy Psalms 68:5 - A father Psalms 71:2 - incline Psalms 140:12 - the Lord Psalms 146:7 - executeth Ecclesiastes 5:8 - regardeth James 5:16 - The effectual
Cross-References
And the Jebusite, and the Amorite, and the Girgasite,
And the Hivite, and the Arkite, and the Sinite,
From mount Hor ye shall point out your border unto the entrance of Hamath; and the goings forth of the border shall be to Zedad:
And Betharabah, and Zemaraim, and Bethel,
When Toi king of Hamath heard that David had smitten all the host of Hadadezer,
And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.
And the men of Babylon made Succothbenoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima,
And Abijah stood up upon mount Zemaraim, which is in mount Ephraim, and said, Hear me, thou Jeroboam, and all Israel;
Is not Calno as Carchemish? is not Hamath as Arpad? is not Samaria as Damascus?
The inhabitants of Zidon and Arvad were thy mariners: thy wise men, O Tyrus, that were in thee, were thy pilots.
Gill's Notes on the Bible
To judge the fatherless and the oppressed,.... That is, God will cause his ear to hear the cries of his people, so as to avenge the wrongs done to the fatherless, and them that are oppressed by the man of sin; see Revelation 11:18;
that the man of the earth may no more oppress: or "terrify" p, the dear children of God, and faithful witnesses of Christ, as he has done; for by "the man of the earth" is not meant carnal worldly men in general, "the wicked of the earth", as the Targum renders it; who are so called because their original is from the earth, and they dwell in earthly tabernacles, and shall return to the earth again, and are earthly minded men, and have much of this world's things; and are therefore sometimes called the men and children of this world, and who, generally speaking, are oppressors of the saints; and who shall cease to be so in the latter day, when the kingdom shall be given to the saints of the most High; but particularly the man of sin, the Romish antichrist, seems intended, who is the beast that is risen up out of the earth, Revelation 13:11; and so the words may be rendered here, "the man out of the earth" q; whose kingdom and government is an earthly one, and is supported by the kings of the earth, and with earthly power and grandeur, and with earthly views and worldly ends: he has been the great oppressor and terrifier of the poor people of God; but when Christ comes to avenge them on him, he will no more oppress, he will be taken and cast alive into the lake of fire; see Revelation 13:10. The words may be rendered according to the accents thus, "to judge the fatherless and the oppressed; he shall not add any more": for there is an "athnach" which makes a proposition "under" עוד, "any more": and the sense is, God shall so thoroughly avenge the injuries of the fatherless and the oppressed, that there will be no need to add thereunto or repeat the vengeance, it will be an utter destruction; and then follows another distinct end of causing his ear to hear, namely, "to shake terribly the man of the earth", or "to shake terribly man from off the earth" r, the man of sin, as before; see Isaiah 2:19; or, as Jarchi interprets the words, "to beat and break in pieces"; that is, antichrist and his kingdom; so Montanus.
p לערוץ "perterrefacere", Piscator; "terrere", Musculus, Vatablus; so Ainsworth. q אנוש מן הארץ "homines de terra", Pagninus, Montanus. r So Jarchi from Aben Ezra.
Barnes' Notes on the Bible
To judge the fatherless - That is, to vindicate the orphan; to rescue him from the hand of those who would oppress and wrong him. In other words, the psalmist prays that God would manifest himself in his real and proper character as the vindicator of the fatherless (see the note at Psalms 10:14), or of those who are represented by the fatherless - the feeble and the helpless.
And the oppressed - Those who are downtrodden, crushed, and wronged. See the note at Psalms 9:9.
That the man of the earth - literally, “the man from the earth;” that is, that man springing from the earth, or created of the dust Genesis 2:7 - man frail, short-lived, feeble - should no more set up an unjust authority, trample on the rights of his fellow-worms, or suppose that he is superior to his fellow-creatures.
May no more oppress - Margin, “terrify.” The original word means properly to terrify, to make afraid; that is, in this place, to terrify by his harsh and oppressive conduct. It is to be observed here that the original word - ערץ ‛ârats - has a very close resemblance in sound to the word rendered earth - ארץ 'erets - and that this is commonly supposed to be an instance of the figure of speech called paronomasia, when the words have the same sound, but are of different significations. It is not certain, however, that there is in this case any designed resemblance, but it is rather to be supposed that it was accidental. In regard to the prayer in this verse, it may be proper to observe that there is always occasion to utter it, and will be until the Gospel shall pervade the hearts of all men. One of the most common forms of wickedness in our world is oppression - the oppression of the fatherless, of the poor, of the dependent - the oppression of the subjects of government, and the oppression of the slave. One of the most affecting things in regard to this is, that it is done by a man made “from the earth,” - a child of dust - a creature composed of clay - of no better mould than others, and soon to return “to” the dust from which he was taken. Yet frail and weak man strives to feel that he is better than those clothed with a skin not colored like his own, or those born in a more bumble condition of life; and, in defiance of all the laws of God, and all the rights of his fellow-men, he crushes and grinds them to the earth. For such sins God will interpose, and he will yet show himself to be the helper of the fatherless and the oppressed. May He hasten the day when oppression and wrong shall cease in the world!
Clarke's Notes on the Bible
Verse Psalms 10:18. That the man of the earth may no more oppress. — I believe the Hebrew will be better translated thus: "That he may not add any more to drive away the wretched man from the land." Destroy the influence of the tyrant; and let him not have it again in his power to add even one additional act of oppression to those which he has already committed.
How many for the sake of their religion, and because they would serve God with a pure conscience, have, by wicked lords, proud and arrogant land owners, been driven off their farms, turned out of their houses, deprived of their employments, and exposed to wretchedness! While they served the devil, and were regardless of their souls, they had quiet and peaceable possession; but when they turned to the Lord, and became sober and industrious, attended the means of grace, read their Bible, and were frequent in prayer, then the vile man of the earth drove them from their dwellings! In the sight of such Philistines, piety towards God is the highest of crimes. What a dreadful account must these give to the Judge of the fatherless and the oppressed!
ANALYSIS OF THE TENTH PSALM
This Psalm divides itself into three parts: -
I. A complaint against the enemies of the godly.
II. A narration of the enemies' malice.
III. A petition to be delivered from them.
I. 1. He complains of God's absence, which is quickened by the question, 1. "Why standest thou afar off?" 2. "Why hidest thou myself in times of trouble?" Psalms 10:1.
II. He complains of the enemies: "The wicked in his pride doth persecute the poor."
These he describes by eight characters: -
1. Insolence, pride, and the effect, persecution of good men. Having acquired dignity, places of honour, and riches, they become persecutors, they conspire to oppress good men. "Let them be taken in their own devices," Psalms 10:2. Amen.
2. The wicked man glories in mischief which is a sign of extreme malice: "The wicked boasteth of his heart's desire," Psalms 10:3.
3. He applauds and encourages others in their rapine and spoil, to which they are moved by their covetousness: "He blesseth the covetous," Psalms 10:3.
4. He contemns God and man. 1. MAN. He never thinks of being called to an account: God's "judgments are out of his sight, and he puffs at his enemies." 2. GOD. Him he reverences not: "He will not seek after God; neither is he in all his thoughts," Psalms 10:4-5.
5. He lives in profane security: "He saith in his heart, I shall never be moved; I shall never be in adversity;" I am elevated beyond the reach of misfortune, Psalms 10:6.
6. He is full of falsehood and deceit: "His mouth is full of cursing, deceit, and fraud." He will not stick at an oath. He will curse himself; and take God to witness in his exactions, that he is doing nothing but what is right, Psalms 10:7.
7. He is cruel. See the 9th and 10th verses, where he is compared to a thief, an archer, an assassin, a lion, c. He is bad in heart, Psalms 10:6 in tongue, Psalms 10:7; in work, Psalms 10:8; Psalms 10:10: - he is altogether bad.
8. He is a close atheist: "He hath said in his heart, God hath forgotten; he hideth his face, and will never see it:" which is the cause of his cruelty, falsehood, security, c., Psalms 10:11.
III. The THIRD part is a petition to be freed from the wicked man: "Arise, O Lord, lift up thy hand, forget not the humble," Psalms 10:12. To induce God thus to act, he uses two arguments:-
1. That thereby God would assert his own glory. For why should the wicked be suffered thus to blaspheme? "Wherefore doth the wicked contemn God? He hath said in his heart, Thou wilt not require it," Psalms 10:13.
2. The second argument is taken from God's nature and work. 1. In punishing wicked men. 2. In defending the helpless. "Surely thou hast seen it for thou beholdest mischief and spite to requite it," c., Psalms 10:14.
Then he returns to his prayer, and enforces his second argument taken from the justice and office of God:
1. That he would deprive the wicked of his power and strength: "Break thou the arm of the wicked - seek out his wickedness till thou find none," Psalms 10:15. Let none escape-let them appear no more.
2. That he would hear and defend the righteous. Be to thy people what thou hast been in times past. 1. "The Lord is King for ever and ever." 2. He had expelled the Canaanites before them: "The heathen are perished out of the land." 3. "Thou hast heard the desire of the humble," Psalms 10:16-17.
Upon which he concludes with profession of strong confidence:-
1. "Thou wilt prepare the heart of the humble."
2. "Thou wilt cause thine ear to hear." 1. To the safety of the oppressed: "To judge the fatherless and the poor," Psalms 10:18. 2. To the ruin of the oppressor: "That the man of the earth may no more oppress" that he may have neither power nor influence left by which he may be a plague to the upright, or a supporter of infidelity, Psalms 10:18.
