Psalms 10:8-10

10:8 He waits in ambush near the villages; ¹ 

in hidden places he kills the innocent.

His eyes look for some unfortunate victim. ² 

10:9 He lies in ambush in a hidden place, like a lion in a thicket; ³ 

he lies in ambush, waiting to catch ⁴  the oppressed;

he catches the oppressed ⁵  by pulling in his net. ⁶ 

10:10 His victims are crushed and beaten down;

they are trapped in his sturdy nets. ⁷ 

Proverbs 6:13-14

6:13 he winks with his eyes,

signals with his feet,

and points with his fingers; ⁸ 

6:14 he plots evil with perverse thoughts ⁹  in his heart,

he spreads contention ¹⁰  at all times.

[10:8]  ¹ tn Heb “he sits in the ambush of the villages.”

[10:8]  ² tn Heb “his eyes for an unfortunate person lie hidden.” The language may picture a lion (see v. 9) peering out from its hiding place in anticipation that an unsuspecting victim will soon come strolling along.

[10:9]  ³ tn Or “in its den.”

[10:9]  ⁴ tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.

[10:9]  ⁵ tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.

[10:9]  ⁶ tn Or “when he [i.e., the wicked man] pulls in his net.”

[10:10]  ⁷ tn Heb “he crushes, he is bowed down, and he falls into his strong [ones], [the] unfortunate [ones].” This verse presents several lexical and syntactical difficulties. The first word (יִדְכֶּה, yidekeh) is an otherwise unattested Qal form of the verb דָּכָה (dakhah, “crush”). (The Qere [marginal] form is imperfect; the consonantal text [Kethib] has the perfect with a prefixed conjunction vav [ו].) If the wicked man’s victim is the subject, which seems to be the case (note the two verbs which follow), then the form should be emended to a Niphal (יִדָּכֶה, yiddakheh). The phrase בַּעֲצוּמָיו (ba’atsumayv, “into his strong [ones]”), poses interpretive problems. The preposition -בְּ (bet) follows the verb נָפַל (nafal, “fall”), so it may very well carry the nuance “into” here, with “his strong [ones]” then referring to something into which the oppressed individual falls. Since a net is mentioned in the preceding verse as the instrument used to entrap the victim, it is possible that “strong [ones]” here refers metonymically to the wicked man’s nets or traps. Ps 35:8 refers to a man falling into a net (רֶשֶׁת, reshet), as does Ps 141:10 (where the plural of מִכְמָר [mikhmar, “net”] is used). A hunter’s net (רֶשֶׁת), is associated with snares (פַּח [pakh], מֹקְשִׁים, [moqÿshim]) and ropes (חֲבָלִים, khavalim) in Ps 140:5. The final word in the verse (חֶלְכָּאִים (khelka’im, “unfortunate [ones]”) may be an alternate form of חֵלְכָח (khelkhakh, “unfortunate [one]”; see vv. 8, 14). The Qere (marginal reading) divides the form into two words, חֵיל כָּאִים (khel ka’im, “army/host of disheartened [ones]”). The three verb forms in v. 10 are singular because the representative “oppressed” individual is the grammatical subject (see the singular עָנִי [’aniy] in v. 9).

[6:13]  ⁸ sn The sinister sign language and gestures of the perverse individual seem to indicate any kind of look or gesture that is put on and therefore a form of deception if not a way of making insinuations. W. McKane suggests from the presence of חֹרֵשׁ (khoresh) in v. 14 that there may be some use of magic here (Proverbs [OTL], 325).

[6:14]  ⁹ tn The noun is an adverbial accusative of manner, explaining the circumstances that inform his evil plans.

[6:14]  ¹⁰ tn The word “contention” is from the root דִּין (din); the noun means “strife, contention, quarrel.” The normal plural form is represented by the Qere, and the contracted form by the Kethib.