and protect him whom...or: protect what Thy right hand has planted. The pointing certainly seems to take כנה as the feminine of כּן (lxx, Dan 11:7, φυτόν); for an imperat. paragog. Kal of the form כּנּה does not occur elsewhere, although it might have been regarded by the punctuists as possible from the form גּל, volve, Psa 119:22. If it is regarded as impossible, then one might read כנּה. At any rate the word is imperative, as the following אשׁר, eum quem, also shows, instead of which, if כנה were a substantive, one would expect to find a relative clause without אשׁר, as in Psa 80:16. Moreover Psa 80:16 requires this, since פּקד על can only be used of visiting with punishment. And who then would the slip (branch) and the son of man be in distinction from the vine? If we take בנה as imperative, then, as one might expect, the vine and the son of man are both the people of God. The Targum renders Psa 80:16 thus: “and upon the King Messiah, whom Thou hast established for Thyself,” after Psa 2:1-12 and Dan 7:13; but, as in the latter passage, it is not the Christ Himself, but the nation out of which He is to proceed, that is meant. אמּץ has the sense of firm appropriation, as in Isa 44:14, inasmuch as the notion of making fast passes over into that of laying firm hold of, of seizure. Rosenmüller well renders it: quem adoptatum tot nexibus tibi adstrinxisti.
The figure of the vine, which rules all the language here, is also still continued in Psa 80:17; for the partt. fem. refer to גּפן ot refer, - the verb, however, may take the plural form, because those of Israel are this “vine,” which combusta igne, succisa (as in Isa 33:12; Aramaic, be cut off, tear off, in Psa 80:13 the Targum word for ארה; Arabic, ksḥ, to clear away, peel off), is just perishing, or hangs in danger of destruction (יאבדוּ) before the threatening of the wrathful countenance of God. The absence of anything to denote the subject, and the form of expression, which still keeps within the circle of the figure of the vine, forbid us to understand this Psa 80:17 of the extirpation of the foes. According to the sense תּהי־ידך על[1]
- ↑ The תהי has Gaja, like שׂאו־זמרה (Psa 81:3), בני־נכר (Psa 144:7), and the like. This Gaja beside the Shebâ (instead of beside the following vowel) belongs to the peculiarities of the metrical books, which in general, on account of their more melodious mode of delivery, have many such a Gaja beside Shebâ, which does not occur in the prose books. Thus, e.g., יהוה and אלהים always have Gaja beside the Shebâ when they have Rebia magnum without a conjunctive, probably because Rebia and Dechî had such a fulness of tone that a first stroke fell even upon the Shebâ-letters.
