Psalm 10

Psalm 10 is the tenth psalm of the Book of Psalms, generally known in English by its first verse, in the King James Version, "Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?" In the Greek Septuagint and the Latin Vulgate, it is not an individual psalm but the second part of psalm 9, "Ut quid Domine recessisti".[1] These two consecutive psalms have the form of a single acrostic Hebrew poem. Compared to Psalm 9, Psalm 10 is focused more on the individual than the collective human condition.[2]

This article uses Hebrew (Masoretic) psalm numbering. Psalm 10 in Greek (Septuagint or Vulgate) numbering corresponds to Psalm 11 in Hebrew numbering.
For the Trouble album, see Psalm 9 (album).
Psalm 10
"Why standest thou afar off, O LORD?"
End of Psalm 10 in the 9th-century Elzevir Bible
Other name
  • Psalm 9b
  • "Ut quid Domine recessisti"
Textby David
LanguageHebrew (original)

The psalm forms a regular part of Jewish, Catholic, Anglican and Protestant liturgies.

Text

King James Version
  1. Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?
  2. The wicked in his pride doth persecute the poor: let them be taken in the devices that they have imagined.
  3. For the wicked boasteth of his heart's desire, and blesseth the covetous, whom the LORD abhorreth.
  4. The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts.
  5. His ways are always grievous; thy judgments are far above out of his sight: as for all his enemies, he puffeth at them.
  6. He hath said in his heart, I shall not be moved: for I shall never be in adversity.
  7. His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity.
  8. 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.
  9. 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.
  10. He croucheth, and humbleth himself, that the poor may fall by his strong ones.
  11. He hath said in his heart, God hath forgotten: he hideth his face; he will never see it.
  12. Arise, O LORD; O God, lift up thine hand: forget not the humble.
  13. Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require it.
  14. Thou hast seen it; for thou beholdest mischief and spite, to requite it with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless.
  15. Break thou the arm of the wicked and the evil man: seek out his wickedness till thou find none.
  16. The LORD is King for ever and ever: the heathen are perished out of his land.
  17. LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear:
  18. To judge the fatherless and the oppressed, that the man of the earth may no more oppress.

Context

Psalm 8 reflects on man's special place in creation. In contrast, both psalms 9 and 10 will end with statements setting mankind in a more negative light in the final verses of each. Psalm 9 closes with the phase "Put them in fear, O Lord: that the nations may know themselves to be but men, selah" Psalm 9:20 [3] and Psalm 10:18 closes Psalm 10 with "...that the man of the earth may no more oppress."[4] Some speculate that the final word of Psalm 9, selah, possibly meaning "a pause",[5] might link the two psalms 9 and 10 together.

Both Psalms 9 and 10 are acrostic psalms. Psalm 9 begins the acrostic with the first half of the letters of the Hebrew alphabet and Psalm 10 completes this. They appear strongly tied together. They also contrast as Psalm 9 is more victorious and 10 more of a lament. Some texts combine them and some not.

Uses

Judaism

New Testament

Catholic Church

According to the Rule of St. Benedict (530 AD), Psalm 1 to Psalm 20 were mainly reserved for the Office of Prime. Psalm 9 is sung in the Latin version translated from the Greek Septuagint, and therefore includes Psalm 10, as noted above. Benedict had divided this Psalm 9/10 in two parts, one sung to the end of the Office of Prime Tuesday (Psalm 9: 1-19) and the other (Psalm 9: 20-21 and Psalm 10: 1-18) is the first of the three readings on Wednesday. In other words, the first verses of Psalm 9 until "Quoniam non in finem erit oblivio pauperis: patientia pauperum non peribit in finem," formed the third and final Prime Psalm from Tuesday, the second part of the Psalm (Vulgate according to his view) was recited as the first psalm of the Office of Prime Wednesday.[12][13]

Traditionally Psalms 9 and 10 were recited as the fourth and fifth Psalms of Sunday Matins.

References
  1. "Parallel Latin/English Psalter / Psalmus 9". Archived from the original on 2017-09-30. Retrieved 2019-07-28.
  2. The Artscroll Tehillim page 16
  3. https://www.biblegateway.com/passage/?search=Psalm+9&version=KJV
  4. https://www.biblegateway.com/passage/?search=Psalm+10&version=KJV
  5. Strong's Exhaustive Concordance, 5542: selah, accessed 15 July 2020
  6. The Artscroll Tehillim page 329
  7. The Complete Artscroll Siddur page 67
  8. The Complete Artscroll Siddur page 267
  9. The Complete Artscroll Siddur page 293
  10. The Complete Artscroll Machzor for Rosh Hashanah page 345
  11. Kirkpatrick, A. F. (1901). The Book of Psalms: with Introduction and Notes. The Cambridge Bible for Schools and Colleges. Book IV and V: Psalms XC-CL. Cambridge: At the University Press. p. 838. Retrieved February 28, 2019.
  12. Traduction par Prosper Guéranger, Règle de saint Benoît, (Abbaye Saint-Pierre de Solesmes, réimpression 2007)p46.
  13. The main cycle of liturgical prayers takes place over four weeks.
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