He will sit in the ensnaring places of the villages. [1] I have purposely avoided changing the verbs of the future tense into another tense, because they imply a continued act, and also because this Hebrew idiom has extended even to other languages. David, therefore, describes what ungodly men are accustomed to do. And, in the first place, he compares them to highwaymen, who lie in wait at the narrow parts of roads, and choose for themselves hiding-places from which they may fall upon travelers when off their guard. He says also, that their eyes are bent or leering, [2] by a similitude borrowed from the practice of dart-shooters, who take their aim with leering, or half shut eyes, in order to hit the mark the surer. Nor does he here speak of the common sort of highwaymen who are in the woods; [3] but he directs his language against those great robbers who hide their wickedness under titles of honor, and pomp, and splendor. The word chtsrym, chatserim, therefore, which we have rendered villages, is by some translated palaces; as if David had said, they have converted their royal mansions into places of robbery, where they may cut the throats of their unhappy victims. But granting the word to have this allusion, I consider that it refers principally to the practice of robbers, to which there is a reference in the whole verse, and I explain it thus: Like as robbers lie in wait at the egresses of villages, so these persons lay their snares wherever they are. In the next verse, he sets forth their cruelty in a light still more aggravated, by another comparison, saying, that they thirst for their prey like lions in their dens Now, it is a step higher in wickedness to equal in cruelty wild beasts than to make havoc after the manner of robbers. It is worthy of remark, that he always joins deceits and snares with violence, in order the better to show how miserable the children of God would be, unless they were succoured by help from heaven. There is also added another similitude, which expresses more clearly how craft in catching victims is mingled with cruelty. They catch them, says he but it is by drawing them into their net By these words he means, that they not only rush upon them with open force and violence, but that, at the same time also, they spread their nets in order to deceive. He again repeats all this in the tenth verse, giving a beautiful and graphic description of the very mien or gesture of such wicked men, just as if he set before our eyes a picture of them. They crouch low, says he, and cast themselves down, [4] that they may not, by their cruelty, frighten away their victims to a distance; for they would fain catch in their entanglements those whom they cannot hurt without coming close to them. We see how he joins these two things together, first snares or gins, and then sudden violence, as soon as the prey has fallen into their hands. For, by the second clause, he means, that whenever they see the simple to be fully in their power, they rush upon them by surprise with a savage violence, just as if a lion should furiously rise from his couch to tear in pieces his prey. [5] The obvious meaning of the Psalmist is, that the ungodly are to be dreaded on all sides, because they dissemble their cruelty, till they find those caught in their toils whom they wish to devour. There is some obscurity in the words, to which we shall briefly advert. In the clause which we have rendered an army of the afflicted, the Hebrew word chlk'ym, chelcaim, an army, in the opinion of some, is a word of four letters. [6] Those, however, think more accurately who hold it to be compound, and equivalent to two words. [7] Although, therefore, the verb nphl, naphal, is in the singular number, yet the prophet, doubtless, uses chl k'ym, chel caim, collectively, to denote a great company of people who are afflicted by every one of these lions. I have rendered tsvmym, atsumim, his strengths, as if it were a substantive; because the prophet, doubtless, by this term, intends the talons and teeth of the lion, in which the strength of that beast chiefly consists. As, however, the word is properly an adjective in the plural number, signifying strong, without having any substantive with which it agrees, we may reasonably suppose that, by the talons and teeth of the lion, he means to express metaphorically a powerful body of soldiers. In short, the meaning is this: These wicked men hide their strength, by feigned humility and crafty courteous demeanour, and yet they will always have in readiness an armed band of satellites, or claws and teeth, as soon as an opportunity of doing mischief is presented to them.

Footnotes

1 - Horsley renders the eighth verse thus: "He sitteth in ambush* in the villages in secret places; He murdereth the innocent; his eyes are ever watching for the helpless." And he has the following note: "Symmachus and St Jerome certainly read thus ysk m'rv vchtsrym, and they both render, h, as a participle. He sitteth prowling about the farm-houses.' This I take to be the true reading and the true rendering. The image is that of a beast of prey of the lesser order, a fox or a wolf, lying upon the watch about the farm-yard in the evening." *Or, "he sitteth prowling about the farmyard."

2 - Bishop Mant reads "peering eyes." Concerning the word, says he, "which I have rendered peering, Parkhurst says that it is applied to winking or half closing the eyes in order to see more distinctly. The Septuagint and Vulgate translations, which mean look at, behold, give the general sense, but not the beautiful image expressed in the Hebrew."

3 - "Qui sont parmi les bois." -- Fr

4 - The allusion is to the practice of the lion, who, when he intends to seize upon his prey, crouches, or lies down, and gathers himself together, both to conceal himself, and that he may make the greater spring upon his prey when it comes within his reach, (Job 38:39, 40.)

5 - "Comme si un lion sortant de son giste se levoit furieusement pour mettre sa proye par pieces." -- Fr. "As if a lion issuing from his den, furiously raised himself to spring upon his prey, and to tear it to pieces." "When the lion" says Buffon "leaps up on his prey, he gives a spring of ten or fifteen feet, falls on, seizes it with his fore-paws, tears it with his claws, and afterwards devours it with his teeth."

6 - Being the plural of, chlkh, chelcah, which occurs three times in this psalm, namely, here and in the eighth and fourteenth verses, where it is rendered poor.

7 - Namely, chl k'ym chel caim. Those who adopt this reading observe, that according to the other view, the verb nphl, naphal, translated may fall, which is singular, is joined with a plural noun, chlk'ym chelcaim, but that, by dividing this last word into two, we get a singular nominative to the verb. Hammond, however, who adopts the first opinion, observes, "That it is an elegance, both in the Hebrew and Arabic, to use the verb singular with the nominative plural, especially when the verb is placed first, as here it is;" and, therefore, he denies the validity of that objection against the ordinary rendering.

He sitteth in the lurking-places of the villages - As robbers do, who hide themselves in the vicinity of villages, that they make a sudden descent upon them in the silence of the night, or that they may seize and rob the inhabitants as they go forth in the morning to attend their flocks to the pastures, or to labor in the fields. The word rendered "villages" means properly an enclosure, as a court before a building; and then a village or hamlet, farm-buildings, or farm hamlets, usually erected around an open space; and it is then used to denote the encampment of nomadic tribes, who usually pitch their tents in a circle so as to form an enclosure, Genesis 25:16; Isaiah 42:11. In the neighborhood of such places - in the thickets, bushes, or ravines, that might be near such encampments or enclosures - robbers would naturally secrete themselves, that they might fall upon them suddenly, or that they might seize anyone who left the village or encampment for ally purpose. So Frazer remarks in his Travels in Chorasan, i. 437: "When the Turkomans design to fall upon a village, they take a position near it in the rear, until in the morning the unsuspecting inhabitants drive out their herds, or leave the villages for some other purpose, and then they suddenly fall upon them." DeWette, in loc.
In the secret places doth he murder the innocent - From these retreats he suddenly falls upon those who are unsuspicious, and who have done him no wrong. The word "innocent" here does not mean sinless in the absolute sense, but it means that they were innocent so far as the robber was concerned. They had done him no wrong; they had given him no occasion to make war upon them.
His eyes are privily set - Margin, "hide themselves." The Hebrew word means to hide, to conceal; to lay up in private; to hoard; to keep back; to hold back, etc. Here it means to conceal, to lurk in ambush; and the idea is that his eyes will secretly watch, or keep a lookout for them; that is, that his eyes, or that he himself will be concealed, that he may observe the goings of those whom he intends to make his prey.
Against the poor - Or, the wretched, the afflicted, the defenseless. The meaning is, that instead of being a helper of the poor and wretched, he is disposed to take every advantage of them, and deprive them of all their rights and comforts.

He sitteth in the lurking places - In this and the following verse there appears to be an allusion to espionage, or setting of spies on a man's conduct; or to the conduct of an assassin or private murderer. He sitteth in lurking places - in secret places; his eyes - spies - are privily set; he lieth in wait secretly: he doth catch the poor, when he draweth him into his net. He is like a hunter that lays his traps and gins, digs his pits, sets his nets; and when the prey falls into them, he destroys its life.

(d) He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor.
(d) He shows that the wicked have many ways to hide their cruelty and therefore should be even more feared.

He sitteth in the lurking places of the villages,.... Which were by the wayside, where thieves and robbers harboured, and out of which they came, and robbed passengers as they came by. The word (f) signifies "palaces" or "courts": and so it is rendered by the Chaldee paraphrase and Syriac version; and so the allusion is not to mean thieves and robbers, but to persons of note and figure. Hence the Septuagint and Vulgate Latin, Arabic, and Ethiopic versions, render it, "he sitteth in lurking places with the rich"; and may be fitly applied to the pope and his cardinals. Antichrist sits in the temple of God, and by his emissaries gets into the villages, the particular churches and congregations of saints, where they lie in ambush to do mischief, to corrupt their faith, worship, and manners; and like thieves and robbers enter in to steal, kill, and destroy;
in secret places doth he murder the innocent; the harmless lambs and sheep of Christ; who, though they are not without sin in themselves, yet are innocent with respect to the cause and the things for which they suffer: these are the saints and prophets and martyrs of Jesus, whose blood is shed by antichrist; and the taking away of their lives is reckoned murder with God; and is so styled in the Scriptures, Revelation 9:21; though the antichristian party call it doing God good service, and impute it to zeal for the good of holy church; and yet this they choose to do in secret, by private massacres, or by the inquisition; which having condemned men to death, delivers them over to the secular power to execute the sentence on them: just as the Jews delivered Christ to the Roman governor, to shift off the sin and blame from themselves; murder being what no one cares to be known in, or chargeable with;
his eyes are privily set against the poor: the word rendered "poor", is used nowhere but in this psalm, in which it is used three times, here, and in Psalm 10:1; and in the plural number in Psalm 10:10. It is translated "poor" both in the Chaldee paraphrase and Septuagint version, and in those that follow them. In the Arabic language it signifies "black" (g), and may design such who are black by reason of persecution and affliction, who go mourning all the day long on account of sin, their own and others; and because of the distresses and calamities of the church and people of God. These the eyes of the wicked watch and observe, and are set against them to do them all the mischief they can; their eyes are full of envy and indignation at them, though it is all in a private and secret way. The allusion is to thieves and robbers, who hide themselves in some secret place, and from thence look out for them that pass by, and narrowly observe whether they are for their purpose, and when it will be proper to come out and seize upon them.
(f) Symmachus in Drusius; "atriorum", Munster; so Hammond, Ainsworth, & Michaelis. (g) "Chalae, valde niger fuit", Golius, col. 646.

eyes . . . privily--He watches with half-closed eyes, appearing not to see.

The ungodly is described as a lier in wait; and one is reminded by it of such a state of anarchy, as that described in Hosea 6:9 for instance. The picture fixes upon one simple feature in which the meanness of the ungodly culminates; and it is possible that it is intended to be taken as emblematical rather than literally. חצר (from חצר to surround, cf. Arab. hdr, hṣr, and especially hdr) is a farm premises walled in (Arab. hadar, hadâr, hadâra), then losing the special characteristic of being walled round it comes to mean generally a settled abode (with a house of clay or stone) in opposition to a roaming life in tents (cf. Leviticus 25:31; Genesis 25:16). In such a place where men are more sure of falling into his hands than in the open plain, he lies in wait (ישׁב, like Arab. q‛d lh, subsedit = insidiatus est ei), murders unobserved him who had never provoked his vengeance, and his eyes להלכה יצפּנוּ. צפה to spie, Psalm 37:32, might have been used instead of צפן; but צפן also obtains the meaning, to lie in ambush (Psalm 56:7; Proverbs 1:11, Proverbs 1:18) from the primary notion of restraining one's self (Arab. ḍfn, fut. i. in Beduin Arabic: to keep still, to be immoveably lost in thought, vid., on Job 24:1), which takes a transitive turn in צפן "to conceal." חלכה, the dative of the object, is pointed just as though it came from חיל: Thy host, i.e., Thy church, O Jahve. The pausal form accordingly is חלכה with Segol, in Psalm 10:14, not with Ṣere as in incorrect editions. And the appeal against this interpretation, which is found in the plur. חלכאים Psalm 10:10, is set aside by the fact that this plural is taken as a double word: host (חל = חיל = חיל as in Obadiah 1:20) of the troubled ones (כּאים, not as Ben-Labrat supposes, for נכאים, but from כּאה weary, and mellow and decayed), as the Ker (which is followed by the Syriac version) and the Masora direct, and accordingly it is pointed חלכּאים with Ṣere. The punctuation therefore sets aside a word which was unintelligible to it, and cannot be binding on us. There is a verb הלך, which, it is true, does not occur in the Old Testament, but in the Arabic, from the root Arab. ḥk, firmus fuit, firmum fecit (whence also Arab. ḥkl, intrans. to be firm, ferm, i.e., closed), it gains the signification in reference to colour: to be dark (cognate with חכל, whence חכלילי) and is also transferred to the gloom and blackness of misfortune.
(Note: Cf. Samachschari's Golden Necklaces, Proverb 67, which Fleischer translates: "Which is blacker: the plumage of the raven, which is black as coal, or thy life, O stranger among strangers?" The word "blacker" is here expressed by Arab. ahlaku, just as the verb Arab. halika, with its infinitives halak or hulkat and its derivatives is applied to sorrow and misery.)
From this an abstract is formed חלך or חלך (like חפשׁ): blackness, misfortune, or also of a defective development of the senses: imbecility; and from this an adjective חלכּה = חלכּי, or also (cf. חפשׁי, עלפּה Ezekiel 31:15 = one in a condition of languishing, עלף) חלכּה = חלכּי, plur. חלכּאים, after the form דּוּדאים, from דּוּדי, Ew. 189, g.

Sitteth - Not within the villages, but in the ways bordering upon them, or leading to them, as robbers use to do. Are set - Hebrews. Are hid. He watches and looks out of his lurking - place. He alludes still to the practices of robbers.