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Selected Verse: Psalms 10:3 - Strong Concordance

Verse	Translation	Text
Ps 10:3	Strong Concordance	For the wicked [07563] boasteth [01984] of his heart's [05315] desire [08378], and blesseth [01288] the covetous [01214], whom the LORD [03068] abhorreth [05006].
	King James	For the wicked boasteth of his heart's desire, and blesseth the covetous, whom the LORD abhorreth.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
heart's--or, "soul's." desire--that is, his success in evil. and blesseth, &c.--he (the wicked) blesseth the covetous, he despiseth the Lord.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

heart's--or, "soul's."

desire--that is, his success in evil.

and blesseth, &c.--he (the wicked) blesseth the covetous, he despiseth the Lord.

Notes on the Bible, by Albert Barnes, [1834]
For the wicked boasteth of his heart's desire - Margin, as in Hebrew, soul's. The main idea in this verse seems to be that he is a boaster - a man who makes some proclamation about himself as being superior to others, and who, in that proportion, looks with disdain or contempt on others. He vaunts himself, or makes an ostentatious display of something on which he prides himself, as wealth, strength, beauty, talent, prowess, etc. The particular thing here, it would seem, of which he boasted was his natural inclinations; the propensities and passions of his soul; that is, he took pride in himself, in his own passions, desires, lusts, tastes, and made a boastful display of them, as if he regarded them as something honorable, or as something fitted to excite admiration in others. This is not a very uncommon characteristic of wicked men; at least it is found in a certain class of wicked men. They pride themselves in whatever they have in their character that is special, or that is their own, for the very reason that it is theirs; and they become so shameless that they do not hesitate publicly to boast of that which should be regarded as a disgrace. A certain class of younq men are very apt to "boast" of passions and practices which should cover their faces with the burning blush of shame. And blesseth the covetous - Margin, "the covetous blesseth himself, he abhorreth the Lord." Prof. Alexander renders this, "And winning (that is, when he wins) blesses, despises Jehovah." In other words, he hypocritically thanks God for his success, but despises him in his heart. This probably expresses the correct idea. The word rendered "the covetous" - בצע botsē‛ - is a participle, from the verb - בצע bâtsa‛, to cut in pieces; then, to plunder, to spoil; and then, to be greedy after gain. Here, the natural construction would seem to be to refer it not to another, as one who was covetous, but to himself, as greedy, or as succeeding in the object of his desire; as referring to the fact that he obtained his heart's desire, and as showing what his feelings were then. He was filled with evil desires, and was so shameless of them that he openly avowed them; and when he obtained the object of his wishes, he did what is here denoted by the word bless - as will be explained directly. The idea in the mind of the writer seems to be that he cherished the desire, and made no secret of it, and obtained the object of his wishes. The natural explanation of the manner in which he did this is, that it was by plunder, rapine, or spoil, for this would be most literally expressed by the word used. Compare Pro 1:19; Pro 15:27; Jer 6:13; Jer 8:10; Eze 22:12. It might be, however, by unjust gains, or dishonest dealing, Sa1 8:3; Isa 33:15; Isa 57:17. The word bless here may mean, as in the margin, blesses himself; or, as Prof. Alexander supposes, may mean that he blesses the Lord, that is, renders hypocritical thanks for his success, and professes to acknowledge that all is the gift of God, while at the same time he expresses contempt for him, and despises him in his heart. If the usual meaning of the word bless is to be retained, however, it would seem to be most in accordance with the spirit of the passage that he should bless himself, that is, his own talents, skill, power; in other words, that he should attribute all his success to himself. The idea does not seem to be that he was even professedly a religious man, but that he was a proud and vain boaster who attributed all success to himself, and despised God and his claims. It has been supposed by some, however, and with plausibility (DeWette, and others), that the word rendered "bless" here - ברך bērēk - as in Job 1:5, Job 1:11; Job 2:9, means, not to bless, but to curse. See the notes at Job 1:5. DeWette renders it, Der Rauber lastert schmahend Jehovah. This seems to me to be the true idea - that this braggart or braggadocio did not make any pretensions to religion, but was a profane man, and one who despised God and abhorred His cause. Whom the Load abhorreth - Or, more correctly, despises, or abhors the Lord. That is, he makes shameless boast of his own corrupt and base passions; when he is successful he makes no acknowledgment to God, but Curses him and despises or contemns him in his heart. A correct rendering then of the whole would be, "And having obtained, he curses - he despises Jehovah." Coverdale renders this, "The covetous blesseth himself, and blasphemeth the Lord." We have thus an example of lost finished and shameless depravity - but alas! One that was not found in the time of David only.

Notes on the Bible, by Albert Barnes, [1834]

For the wicked boasteth of his heart's desire - Margin, as in Hebrew, soul's. The main idea in this verse seems to be that he is a boaster - a man who makes some proclamation about himself as being superior to others, and who, in that proportion, looks with disdain or contempt on others. He vaunts himself, or makes an ostentatious display of something on which he prides himself, as wealth, strength, beauty, talent, prowess, etc. The particular thing here, it would seem, of which he boasted was his natural inclinations; the propensities and passions of his soul; that is, he took pride in himself, in his own passions, desires, lusts, tastes, and made a boastful display of them, as if he regarded them as something honorable, or as something fitted to excite admiration in others. This is not a very uncommon characteristic of wicked men; at least it is found in a certain class of wicked men. They pride themselves in whatever they have in their character that is special, or that is their own, for the very reason that it is theirs; and they become so shameless that they do not hesitate publicly to boast of that which should be regarded as a disgrace. A certain class of younq men are very apt to "boast" of passions and practices which should cover their faces with the burning blush of shame.

And blesseth the covetous - Margin, "the covetous blesseth himself, he abhorreth the Lord." Prof. Alexander renders this, "And winning (that is, when he wins) blesses, despises Jehovah." In other words, he hypocritically thanks God for his success, but despises him in his heart. This probably expresses the correct idea. The word rendered "the covetous" - בצע botsē‛ - is a participle, from the verb - בצע bâtsa‛, to cut in pieces; then, to plunder, to spoil; and then, to be greedy after gain. Here, the natural construction would seem to be to refer it not to another, as one who was covetous, but to himself, as greedy, or as succeeding in the object of his desire; as referring to the fact that he obtained his heart's desire, and as showing what his feelings were then. He was filled with evil desires, and was so shameless of them that he openly avowed them; and when he obtained the object of his wishes, he did what is here denoted by the word bless - as will be explained directly.

The idea in the mind of the writer seems to be that he cherished the desire, and made no secret of it, and obtained the object of his wishes. The natural explanation of the manner in which he did this is, that it was by plunder, rapine, or spoil, for this would be most literally expressed by the word used. Compare Pro 1:19; Pro 15:27; Jer 6:13; Jer 8:10; Eze 22:12. It might be, however, by unjust gains, or dishonest dealing, Sa1 8:3; Isa 33:15; Isa 57:17. The word bless here may mean, as in the margin, blesses himself; or, as Prof. Alexander supposes, may mean that he blesses the Lord, that is, renders hypocritical thanks for his success, and professes to acknowledge that all is the gift of God, while at the same time he expresses contempt for him, and despises him in his heart. If the usual meaning of the word bless is to be retained, however, it would seem to be most in accordance with the spirit of the passage that he should bless himself, that is, his own talents, skill, power; in other words, that he should attribute all his success to himself.

The idea does not seem to be that he was even professedly a religious man, but that he was a proud and vain boaster who attributed all success to himself, and despised God and his claims. It has been supposed by some, however, and with plausibility (DeWette, and others), that the word rendered "bless" here - ברך bērēk - as in Job 1:5, Job 1:11; Job 2:9, means, not to bless, but to curse. See the notes at Job 1:5. DeWette renders it, Der Rauber lastert schmahend Jehovah. This seems to me to be the true idea - that this braggart or braggadocio did not make any pretensions to religion, but was a profane man, and one who despised God and abhorred His cause.

Whom the Load abhorreth - Or, more correctly, despises, or abhors the Lord. That is, he makes shameless boast of his own corrupt and base passions; when he is successful he makes no acknowledgment to God, but Curses him and despises or contemns him in his heart. A correct rendering then of the whole would be, "And having obtained, he curses - he despises Jehovah." Coverdale renders this, "The covetous blesseth himself, and blasphemeth the Lord." We have thus an example of lost finished and shameless depravity - but alas! One that was not found in the time of David only.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The prominent features of the situation are supported by a detailed description. The praett. express those features of their character that have become a matter of actual experience. הלּל, to praise aloud, generally with the accus., is here used with על of the thing which calls forth praise. Far from hiding the shameful desire or passion (Psa 112:10) of his soul, he makes it an object and ground of high and sounding praise, imagining himself to be above all restraint human or divine. Hupfeld translates wrongly: "and he blesses the plunderer, he blasphemes Jahve." But the רשׁע who persecutes the godly, is himself a בּצע a covetous or rapacious person; for such is the designation (elsewhere with בּצע Pro 1:19, or רע בּצע Hab 2:9) not merely of one who "cuts off" (Arab. bḍ‛), i.e., obtains unjust gain, by trading, but also by plunder, πλεονέκτης. The verb בּרך (here in connection with Mugrash, as in Num 23:20 with Tiphcha בּרך) never directly signifies maledicere in biblical Hebrew as it does in the alter Talmudic (whence בּרכּת השּׁם blasphemy, B. Sanhedrin 56a, and frequently), but to take leave of any one with a benediction, and then to bid farewell, to dismiss, to decline and abandon generally, Job 1:5, and frequently (cf. the word remercier, abdanken; and the phrase "das Zeitliche segnen" = to depart this life). The declaration without a conjunction is climactic, like Isa 1:4; Amo 4:5; Jer 15:7. נאץ, properly to prick, sting, is sued of utter rejection by word and deed. (Note: Pasek stands between נאץ and יהוה, because to blaspheme God is a terrible thought and not to be spoken of without hesitancy, cf. the Pasek in Psa 74:18; Psa 89:52; Isa 37:24 (Kg2 19:23).) In Psa 10:4, "the evil-doer according to his haughtiness" (cf. Pro 16:18) is nom. absol., and בּל־ידרשׁ אין אלהים (contrary to the accentuation) is virtually the predicate to כּל־מזמּותיו. This word, which denotes the intrigues of the ungodly, in Psa 10:2, has in this verse, the general meaning: thoughts (from זמם, Arab. zmm, to join, combine), but not without being easily associated with the secondary idea of that which is subtly devised. The whole texture of his thoughts is, i.e., proceeds from and tends towards the thought, that he (viz., Jahve, whom he does not like to name) will punish with nothing (בּל the strongest form of subjective negation), that in fact there is no God at all. This second follows from the first; for to deny the existence of a living, acting, all-punishing (in one word: a personal) God, is equivalent to denying the existence of any real and true God whatever (Ewald).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The prominent features of the situation are supported by a detailed description. The praett. express those features of their character that have become a matter of actual experience. הלּל, to praise aloud, generally with the accus., is here used with על of the thing which calls forth praise. Far from hiding the shameful desire or passion (Psa 112:10) of his soul, he makes it an object and ground of high and sounding praise, imagining himself to be above all restraint human or divine. Hupfeld translates wrongly: "and he blesses the plunderer, he blasphemes Jahve." But the רשׁע who persecutes the godly, is himself a בּצע a covetous or rapacious person; for such is the designation (elsewhere with בּצע Pro 1:19, or רע בּצע Hab 2:9) not merely of one who "cuts off" (Arab. bḍ‛), i.e., obtains unjust gain, by trading, but also by plunder, πλεονέκτης. The verb בּרך (here in connection with Mugrash, as in Num 23:20 with Tiphcha בּרך) never directly signifies maledicere in biblical Hebrew as it does in the alter Talmudic (whence בּרכּת השּׁם blasphemy, B. Sanhedrin 56a, and frequently), but to take leave of any one with a benediction, and then to bid farewell, to dismiss, to decline and abandon generally, Job 1:5, and frequently (cf. the word remercier, abdanken; and the phrase "das Zeitliche segnen" = to depart this life). The declaration without a conjunction is climactic, like Isa 1:4; Amo 4:5; Jer 15:7. נאץ, properly to prick, sting, is sued of utter rejection by word and deed.

(Note: Pasek stands between נאץ and יהוה, because to blaspheme God is a terrible thought and not to be spoken of without hesitancy, cf. the Pasek in Psa 74:18; Psa 89:52; Isa 37:24 (Kg2 19:23).)

In Psa 10:4, "the evil-doer according to his haughtiness" (cf. Pro 16:18) is nom. absol., and בּל־ידרשׁ אין אלהים (contrary to the accentuation) is virtually the predicate to כּל־מזמּותיו. This word, which denotes the intrigues of the ungodly, in Psa 10:2, has in this verse, the general meaning: thoughts (from זמם, Arab. zmm, to join, combine), but not without being easily associated with the secondary idea of that which is subtly devised. The whole texture of his thoughts is, i.e., proceeds from and tends towards the thought, that he (viz., Jahve, whom he does not like to name) will punish with nothing (בּל the strongest form of subjective negation), that in fact there is no God at all. This second follows from the first; for to deny the existence of a living, acting, all-punishing (in one word: a personal) God, is equivalent to denying the existence of any real and true God whatever (Ewald).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Boasteth - He glorieth in his very sins which are his shame, and especially in the satisfaction of his desires.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Boasteth of his heart's desire - Boasts among his fellows how often he has gratified such and such passions, in such and such circumstances. This shows the excess of a depraved and imbruted spirit. He who can boast of his iniquity, is in the broad road to perdition. Should such a one repent and turn to God, it would be equal to any miracle. Blesseth the covetous, whom the Lord abhorreth - Or, he blesseth the covetous, he abhorreth the Lord. Those who are like himself he commends, and with them he associates; and they abhor the Lord - they have a mortal hatred against every thing that is holy; and they are under the full influence of that carnal mind which is enmity to the Lord.

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⁵ And it was so, when the days [03117] of their feasting [04960] were gone about [05362], that Job [0347] sent [07971] and sanctified [06942] them, and rose up early [07925] in the morning [01242], and offered [05927] burnt offerings [05930] according to the number [04557] of them all: for Job [0347] said [0559], It may be [0194] that my sons [01121] have sinned [02398], and cursed [01288] God [0430] in their hearts [03824]. Thus did [06213] Job [0347] continually [03117].

⁹ Then said [0559] his wife [0802] unto him, Dost thou still retain [02388] thine integrity [08538]? curse [01288] God [0430], and die [04191].

¹¹ But [0199] put forth [07971] thine hand [03027] now, and touch [05060] all that he hath, and he will curse [01288] [03808] thee to thy face [06440].

¹⁷ For the iniquity [05771] of his covetousness [01215] was I wroth [07107], and smote [05221] him: I hid [05641] me, and was wroth [07107], and he went on [03212] frowardly [07726] in the way [01870] of his heart [03820].

¹⁵ He that walketh [01980] righteously [06666], and speaketh [01696] uprightly [04339]; he that despiseth [03988] the gain [01215] of oppressions [04642], that shaketh [05287] his hands [03709] from holding [08551] of bribes [07810], that stoppeth [0331] his ears [0241] from hearing [08085] of blood [01818], and shutteth [06105] his eyes [05869] from seeing [07200] evil [07451];

³ And his sons [01121] walked [01980] not in his ways [01870], but turned aside [05186] after [0310] lucre [01215], and took [03947] bribes [07810], and perverted [05186] judgment [04941].

¹² In thee have they taken [03947] gifts [07810] to shed [08210] blood [01818]; thou hast taken [03947] usury [05392] and increase [08636], and thou hast greedily gained [01214] of thy neighbours [07453] by extortion [06233], and hast forgotten [07911] me, saith [05002] the Lord [0136] GOD [03069].

¹⁰ Therefore will I give [05414] their wives [0802] unto others [0312], and their fields [07704] to them that shall inherit [03423] them: for every one from the least [06996] even unto the greatest [01419] is given [01214] to covetousness [01215], from the prophet [05030] even unto the priest [03548] every one dealeth [06213] falsely [08267].

¹³ For from the least [06996] of them even unto the greatest [01419] of them every one is given [01214] to covetousness [01215]; and from the prophet [05030] even unto the priest [03548] every one dealeth [06213] falsely [08267].

²⁷ He that is greedy [01214] of gain [01215] troubleth [05916] his own house [01004]; but he that hateth [08130] gifts [04979] shall live [02421].

¹⁹ So are the ways [0734] of every one that is greedy [01214] of gain [01215]; which taketh away [03947] the life [05315] of the owners [01167] thereof.

² The wicked [07563] in his pride [01346] doth persecute [01814] the poor [06041]: let them be taken [08610] in the devices [04209] that [02098] they have imagined [02803].

¹⁸ Pride [01347] goeth before [06440] destruction [07667], and an haughty [01363] spirit [07307] before [06440] a fall [03783].

⁴ The wicked [07563], through the pride [01363] of his countenance [0639], will not seek [01875] after God: God [0430] is not in all his thoughts [04209].

²³ By [03027] thy messengers [04397] thou hast reproached [02778] the Lord [0136], and hast said [0559], With the multitude [07230] of my chariots [07393] [07393] I am come up [05927] to the height [04791] of the mountains [02022], to the sides [03411] of Lebanon [03844], and will cut down [03772] the tall [06967] cedar trees [0730] thereof, and the choice [04004] fir trees [01265] thereof: and I will enter [0935] into the lodgings [04411] of his borders [07093], and into the forest [03293] of his Carmel [03760].

²⁴ By [03027] thy servants [05650] hast thou reproached [02778] the Lord [0136], and hast said [0559], By the multitude [07230] of my chariots [07393] am I come up [05927] to the height [04791] of the mountains [02022], to the sides [03411] of Lebanon [03844]; and I will cut down [03772] the tall [06967] cedars [0730] thereof, and the choice [04005] fir trees [01265] thereof: and I will enter [0935] into the height [04791] of his border [07093], and the forest [03293] of his Carmel [03760].

⁵² Blessed [01288] be the LORD [03068] for evermore [05769]. Amen [0543], and Amen [0543].

¹⁸ Remember [02142] this, that the enemy [0341] hath reproached [02778], O LORD [03068], and that the foolish [05036] people [05971] have blasphemed [05006] thy name [08034].

⁷ And I will fan [02219] them with a fan [04214] in the gates [08179] of the land [0776]; I will bereave [07921] them of children, I will destroy [06] my people [05971], since they return [07725] not from their ways [01870].

⁵ And offer [06999] a sacrifice of thanksgiving [08426] with leaven [02557], and proclaim [07121] and publish [08085] the free offerings [05071]: for this [03651] liketh [0157] you, O ye children [01121] of Israel [03478], saith [05002] the Lord [0136] GOD [03069].

⁴ Ah [01945] sinful [02398] nation [01471], a people [05971] laden [03515] with iniquity [05771], a seed [02233] of evildoers [07489], children [01121] that are corrupters [07843]: they have forsaken [05800] [0853] the LORD [03068], they have provoked [05006] [0853] the Holy One [06918] of Israel [03478] unto anger [05006], they are gone away [02114] backward [0268].

²⁰ Behold, I have received [03947] commandment to bless [01288]: and he hath blessed [01288]; and I cannot reverse [07725] it.

⁹ Woe [01945] to him that coveteth [01214] an evil [07451] covetousness [01215] to his house [01004], that he may set [07760] his nest [07064] on high [04791], that he may be delivered [05337] from the power [03709] of evil [07451]!

¹⁹ So are the ways [0734] of every one that is greedy [01214] of gain [01215]; which taketh away [03947] the life [05315] of the owners [01167] thereof.

¹⁰ The wicked [07563] shall see [07200] it, and be grieved [03707]; he shall gnash [02786] with his teeth [08127], and melt away [04549]: the desire [08378] of the wicked [07563] shall perish [06].